,MmHnmmniimiimmi.imim.mm.tiimimmiiiiimmrammimniUnimi. 


No. 


LIBRARY  OF 

SNAPE. 


Price  ................ 

liiuiimimiiiHimmimimiiraimimiiiimtmiimiimmiimimim  .....  i  ......  mil 


ESSAYS 


FRANCIS    BACON. 


NEW  YORK 
HURST  &  COMPANY 

PUBLISHERS 


MBS.  HENRY  W.  LONGFELLOW, 

•T  MBKOKT  Or  TBC  HAPPY   HOURS  AX 
OCK  (USVrW  IN  SPAIK 


CONTENTS, 


ESSAYS. —  The  Last  Edition,  1625. 

PAQK, 

I.  Of  Truth. 17 

II.  Of  Death 21 

III.  Of  Unity  in  Religion 25 

IV.  Of  Revenge 32 

V.  Of  Adversity 34 

VI.  Of  Simulation  and  Dissimulation 36 

VI"  Of  Parents  and  Children 40 

VII  Of  Marriage  and  Single  Life 43 

IX.  Of  Envy - 45 

X.  Of  Love , .  52 

XI.  Of  Great  Place ,...  55 

XII.  Of  Boldness 60 

XIII.  Of  Goodness,  and  Goodness  of  Nature.  62 

XIV.  Of  Nobility 67 

XV.  Of  Seditions  and  Troubles 69 

XVI.  Of  Atheism 80 

XVII.  Of  Superstition 85 

XVIII.  Of  Travel , 87 

XIX.  Of  Empire 90 

XX.  Of  Counsel 97 

XXI.  OfDelays. -. 104 

XXII.  OfCunning 106 


4  CONTENTS!. 

XXIII.  Of  Wisdom  for  a  Man's  S«lf   tit 

XXIV.  Of  Innoyations 113 

XXV.  OfDispatch 115 

XXVI.  Of  Seeming  Wise liS 

XXVII.  Of  Friendship 120 

XXVIII.  Of  Expense 130 

XXIX.  Of  the  True  Greatness  of  Kingdoms  and 

Estates 132 

XXX.  Of  Regimen  of  Health 145 

XXXI.  Of  Suspicion 147 

XXXII.  OfDiscourse 148 

XXXIII.  Of  Plantations 151 

XXXIV.  OfRiches 155 

XXXV.  Of  Prophecies 160 

XXXVI.  Of  Ambition 165 

XXXVII.  Of  Masques  and  Triumphs :(68 

XXXVIII.  Of  Nature  in  Men 170 

XXXIX.  Of  Custom  and  Education 172 

XL.  Of  Fortune 175 

XLI.  Of  Usury 177 

XLII.  Of  Youth  and  Age 182 

XLIII.  Of  Beauty 185 

XLIV.  Of  Deformity 187 

XLV.  Of  Building 188 

XLVI.  Of  Gardens 194 

XLVII.  Of  Negotiating 203 

XLVIII.  Of  Followers  and  Friends 205 

XLIX.  Of  Suitors 207 

L.  Of  Studies axo 

LI.  Of  Faction 212 

LII.  Of  Ceremonies  and  Respects 214 

LIII.  Of  Praise 216 

LIV.  Of  Vain  Glory 218 

LV.  Of  Honor  and  Reputation. 221 


CONTENTS. 


FAO* 

LVI.     Of  Judicature  ....................  „..  224 

LVII.     Of  Anger  ............................  230 

LVIII.     Of  Vicissitude  of  Things  ..............  133 

A  Fragment  of  an  Essay  of  Fame  ..................  241 

An  Essay  of  a  King  ...............................   343 

©a  Death  ........................................  245 

ESSAYS.  —  The  First  Edition,  1597. 

I.  Of  Studies  ...........................  255 

II.  Of  Discourse  .........................  256 

III.  Of  Ceremonies  and  Respects  ..........  257 

IV.  Of  Followers  and  Friends  .............  258 

V.  Of  Suitors  ............................  260 

VI.  Of  Expense  ..........................  261 

VII.  Of  Regimen  of  Health  ................  262 

VIII.  Of  Honor  and  Reputation  .............  263 

IX.  Of  Faction.  ..........................  265 

X.  Of  Negotiating  .......................  266 

THK  WISDOM  OF  THE  ANCIENTS.  —  A  Series  of  Afytho- 

logical  Fables. 
Preface  ...........................................  271 

I.     Cassandra,  or  Divination  ..............  278 

II.     Typhon,  or  a  Rebel  ...................   279 

III.  The  Cyclops,  or  the  Ministers  of  Terror  282 

IV.  Narcissus,  or  Self-love  ................   283 

V.     The  River  Styx,  or  Leagues  ............  285 

VI.  Pan,  or  Nature  .......................  187 

VII.  Perseus,  or  War  ......................  296 

VIII.  Endymion,  or  a  Favorite  ............  301 

IX.  The  Sister  of  the  Giants,  or  Fame  .....  302 

X.  Acteon  and  Pantheus,  or  a  Curious  MW  303 

XI.  Orpheus,  or  Philosophy.  .,  .........  •       305 


5  CONTENTS. 

CHAPTER  PAGS 

XII.  Ccclum,  or  Beginnings 309 

XIII.  Proteus,  or  Matter 312 

XIV.  Memnon,  or  a  Youth  Too  Forward  ....  3:4 
XV.  Tythonus,  or  Satiety 315 

XVI.     Juno's  Suitor,  or  Baseness 316 

XVII.     Cupid,  or  an  Atom 317 

XVIII.     Diomed,  or  Zeal 321 

XIX.     Dasdalus,  or  Mechanical  Skill 324 

XX.     Ericthonius,  or  Imposture 328 

XXI.     Deucalion,  or  Restitution 329 

XXII.  Nemesis,  or  the  Vicissitude  of  Things. .  330 

XXIII.  Achelous,  or  Battle 2 

XXIV.  Dionysus,  or  Bacchus 334 

XXV.     Atalanta  and  Hippomenes,  or  Gain 339 

XXVI.  Prometheus,  or  the  State  of  Man 341 

XXVII.  Icarus  and  Scylla  and  Charybdis,  or  the 

Middle  Way 355 

XXVIII.  Sphinx,  or  Science 357 

XXIX.  Proserpine,  or  Spirit 361 

XXX.  Metis,  or  Counsel -,66 

XXXI.  The  Sirens,  or  Pleasures 367 

APOPHTHEGMS 373 

ORNAMENTA  RATIONALIA;  or,  ELEGANT  SEN- 

TENCES 41 


INTRODUCTION. 


FRANCIS  BACON  was  born  three  years  "before 
Shakespeare,  on  the  220!  of  January,  1561,  and 
died  ten  years  after  Shakespeare,  on  the  gth  of 
April,  1626.  Shakespeare's  age  when  he  died 
was  52,  and  Bacon's  65.  The  two  men  were  the 
greatest  births  of  their  own  time.  One  glanced 
"  from  heaven  to  earth,  from  earth  to  heaven  "  as 
a  poet.  The  other  taught  men  to  look  abroad 
into  God's  world,  and  by  patient  experiment  to 
find  their  way  from  outward  signs  to  knowledge 
of  the  inner  working  of  those  laws  of  Nature 
which  are  fixed  energies  appointed  by  the  wis- 
dom of  the  Creator  as  sources  of  all  that  we  see 
and  use.  As  the  working  of  each  law  is  dis- 
covered, Bacon  would  have  the  searcher  next 
look  for  its  applications  to  the  well-being  of 
man. 

Sir  William  Cecil,  afterward  Lord  Burleigh, 
and  Sir  Nicholas  Bacon,  Queen  Elizabeth's  Lord 
Keeper,  married  two  daughters  of  Sir  Anthony 
Cooke.  Anne  Cooke  was  the  second  wife  of  Sir 
Nicholas,  who  had  six  children  by  a  former  mar- 
riage. His  second  wife  had  two  sons,  Anthony 
and  Francis.  Francis  was  thus  the  youngest  in 

f 


JJ  INTRODUCTION: 

a  family  of  eight,  livfng  sometimes  in  London, 
at  York  House,  and  sometimes  at  Gorhambury, 
near  St.  Albans.  In  April,  1573,  Francis  Bacon, 
twelve  years  old,  entered,  with  his  elder  brother 
Anthony,  as  fellow-commoner,  at  Trinity  College, 
Cambridge.  He  left  Cambridge  after  about  four 
years'  study  there. 

At  Cambridge  he  felt  the  fruitlessness  of  those 
teachings  in  philosophy  which  bade  him  get  clear 
understanding  by  beating  the  bounds  of  his  own 
brain.  This  was  a  philosophy,  he  used  to  say, 
only  strong  for  disputations  and  contentions,  but 
barren  of  the  production  of  works  for  the  benefit 
of  the  life  of  man.  The  desire  to  turn  philo- 
sophic thought  into  a  more  useful  course  became 
strong  in  him  even  then. 

He  was  to  be  trained  for  the  service  of  the 
State,  and  after  leaving  Cambridge,  at  sixteen, 
went  in  the  suite  of  an  ambassador  to  Paris. 
But  while  he  was  in  France  his  father  died,  be- 
fore he  had  made  the  provision  he  designed  for 
his  sons  by  the  second  marriage.  Bacon  then,  at 
the  age  of  eighteen,  came  to  London  to  prepare 
for  earning  by  the  practise  of  the  law.  He  be- 
came a  barrister  in  June,  1582.  He  entered  the 
House  of  Commons  in  November,  1584,  as  mem- 
ber for  Melcombe  Regis,  in  Dorsetshire.  He 
sat  for  Taunton  in  the  Parliament  that  met  in 
October,  1586,  and  was  among  those  who  peti- 
tioned for  the  execution  of  Mary  Queen  of  Scots. 
He  sat  next  for  Liverpool,  and  in  October,  1589, 
obtained  by  his  Court  interest  the  reversion  to 
the  office  of  Clerk  of  the  Council  in  the  Star 
Chamber,  which  was  of  great  money  value ;  but 


INTRODUCTION.  g 

it  did  not  become  vacant  for  him  until  1608.  He 
was  member  for  Middlesex  in  the  Parliament  that 
met  in  1593,  and  piqued  the  Queen  by  raising 
constitutional  objections  to  her  manner  of  asking 
a  subsidy  to  meet  the  cost  of  providing  against 
dangers  from  the  Catholic  Powers.  Anthony  and 
Francis  Bacon  were  then  both  looking  for  patron- 
age to  the  young  Earl  of  Essex,  who  was  six 
years  younger  than  Francis,  impetuous,  generous, 
and  in  favor  with  the  Queen.  Bacon,  thirty-three 
years  old,  sought  advance  in  his  profession  to  the 
office  of  Attorney-General.  The  Queen  gave  it 
to  Sir  Edward  Coke,  who  was  already  Solicitor- 
General,  was  nine  years  older  than  Bacon,  and 
could  not  fairly  have  been  set  aside  for  one  who 
was  so  much  his  junior  at  the  bar.  Suit  was  then 
made  on  Bacon's  behalf  for  the  office  of  Solicitor- 
General,  but  after  months  of  delay  it  was  given, 
in  November,  1595,  to  another  man.  Bacon  felt 
that  the  Queen  was  still  offended  by  his  action  in. 
the  matter  of  the  subsidy.  Essex  said  that  the 
refusal  of  his  client  was  meant  by  the  Queen  as 
an  insult  to  himself,  and  that  Bacon  must  accept 
from  him  a  piece  of  land  as  amends  for  the  dis . 
appointment.  So  Bacon  took  the  piece  of  land, 
since  known  as  Twickenham  Park  ;  he  sold  it 
afterward  for  eighteen  hundred  pounds.  It 
was  worth,  therefore,  about  twelve  thousand  iti 
modern  value.  In  taking  it,  he  said  afterward 
that  he  explicitly  guarded  himself  against  owing 
on  account  of  it  any  service  to  his  patron  that 
might  traverse  his  duty  to  his  Queen.  Essex 
entered  into  correspondence  with  James  VI.  of 
Scotland  by  cipher,  through  thp  agency  of  AJ>- 


10  INTRODUCTION". 

thony  Bacon,  in  the  matter  of  the  succession  to 
the  throne ;  and  Francis  Bacon  could  not  have 
been  ignorant  of  this. 

In  1597,  Bacon,  wanting  money,  sought  to 
marry  the  rich  young  widow  of  Sir  William  Hat- 
ton.  She  was  married  in  November,  1598,  to 
Sir  Edward  Coke.  It  was  at  this  time,  in  1597 
— in  the  thirty-seventh  year  of  his  life — that 
Bacon  published  the  first  edition  of  his  "  Essays." 
It  was  a  little  book,  containing  only  the  ten 
Essays  which  will  be  found  in  the  first  section  of 
the  present  volume.  They  deal  only  with  man's 
relation  to  this  world,  but  the  volume  did  not 
exclude  the  religious  side  of  life,  for  that  was 
added  in  twelve  more  essays,  "  Religious  Medita- 
tions," written  in  Latin,  on  such  subjects  as 
"  The  Works  of  God  and  Man  ;  "  "  The  Miracles 
of  Our  Saviour  ;  "  "  Earthly  H'ope  ;  "  "The  Ex- 
altation  of  Charity ;  "  "  Atheism  ;  "  "  Heresies  ;  " 
"  The  Church  of  the  Scriptures."  The  ten  Eng- 
lish Essays,  it  will  be  observed,  have  a  significant 
order.  They  begin  with  man  alone,  using  his 
mind — "  Of  Study  ;  "  then  comes  relation  to  the 
minds  and  lives  of  others — "  Of  Discourse ;  " 
"  Of  Ceremonies  and  Respects  ;  "  "  Of  Followers 
and  Friends  ;  "  "  Of  Suitors ;  "  then  personal 
relation  to  the  means  of  living — "  Of  Expense ; " 
"  Of  Regimen  of  Health  ;  "  and  then  relation  to 
the  world  at  large  and  to  affairs  of  State — "  Of 
Honor  and  Reputation  ;  "  "  Of  Faction  ;  "  "  Of 
Negotiating."  That  is  all.  Upon  each  theme 
Bacon's  conception  of  an  essay  was  in  accordance 
with  the  original  meaning  of  the  word,  which 
makes  it  equivalent  with  "assay."  The  same 


INTRODUCTION.  \\ 

analytical  method  that,  in  dealing  with  outward 
Nature,  would  seek  to  resolve  knowledge  of  all 
things  into  knowledge  of  their  elements,  for  study 
of  the  principles  upon  which  they  can  be  recom- 
bined  for  the  advancement  of  the  general  well- 
being,  was  in  the  Essays  applied  to  observed 
conditions  of  the  inner  life  of  man.  Bacon's 
philosophical  writings  and  his  Essays  are  two 
parts  of  the  same  whole  ;  one  dealing  with  tho 
world  outside  us,  and  the  other  with  the  world 
within. 

Bacon  was  at  this  time  warning  the  Earl  of 
Essex  of  a  danger  before  him,  and  applying 
counsels,  civil  and  moral,  to  the  particular  case 
of  his  patron  as  remedy  for  "  a  cold  and  malig- 
nant humor  growing  upon  Her  Majesty  toward 
your  lordship."  There  was  a  very  shrewd  ana- 
lytical letter  written  to  Essex  in  October,  1596. 
One  recommendation  was  "  that  your  lordship 
should  never  be  without  some  particulars  afoot, 
which  you  should  seem  to  pursue  with  earnestness 
and  affection,  and  then  let  them  fall,  upon  taking 
knowledge  of  Her  Majesty's  opposition  and  dis- 
like." Among  minor  devices  of  this  kind  he 
suggested  "the  pretence  of  some  journeys,  which, 
at  Her  Majesty's  request,  your  lordship  might 
relinquish  ;  as  if  you  would  pretend  a  journey  to 
see  your  living  and  estate  toward  Wales,  or  the 
like ;  for  as  for  great  foreign  journeys  of  employ- 
ment and  service,  it  standeth  not  with  your 
gravity  to  play  or  stratagem  with  them.  And 
the  lightest  sort  of  particulars,  which  yet  are  not 
to  be  neglected,  are  in  your  habits,  apparel, 
wearings,  gestures,  and  .the  like."  In  March, 


'ttTRODUCTIOfir. 

1599,  Essex  left  London  as  Lord  Deputy  of  Ire- 
land, meaning  great  things;  and  again  he  had 
received  lessons  of  life  in  a  letter  from  Bacon. 
In  September  he  accepted  an  armistice  and  en- 
tertained conditions  of  peace  from  Tyrone,  that 
might  have  been  dictated  by  a  conqueror.  The 
Queen  was  displeased.  Essex  hurried  back  to 
Jier,  Tyrone  rebelled  again,  and  Essex  was  re- 
placed by  a  more  vigorous  Lord  Deputy.  In 
February,  1601,  the  rash  counsels  of  Essex  led 
him  to  an  overt  act  of  rebellion.  He  was  then 
lodged  in  the  Tower,  and  on  trial  for  his  life. 
Bacon,  then  Queen's  Counsel,  though  engaged  in 
the  prosecution,  was  not  officially  called  upon  to 
speak,  when  twice,  during  the  trial,  he  rose  to 
show  his  zeal  for  the  Crown  by  violence  against 
the  traitor.  Once  in  that  way  he  coupled  Essex 
•vflth  Cain ;  another  time  he  rose  and  said,  "  I 
have  never  yet  seen  in  any  case  such  favor  shown 
to  any  prisoner  ;  so  many  digressions,  such  deliv- 
ering of  evidence  by  fractions,  and  so  silly  a  de- 
fence of  such  great  and  notorious  treasons."  On 
the  25th  of  February,  1601,  Essex  was  beheaded 
-within  the  Tower ;  and  it  was  the  keen  intellect  of 
Bacon  that  was  employed  afterward  by  the  Gov- 
ernment in  drawing  up  "A  Declaration  of  the 
Practices  and  Treasons  attempted  and  committed 
by  Robert,  late  Earl  of  Essex,  and  his  Complices." 
Bacon  had  thus  experimented,  prudently  and 
lonestly,  as  he  believed,  toward  the  full  recovery 
of  the  Queen's  favor.  The  Queen  died  on  the 
34th  of  March,  1603,  but  if  she  had  lived  Bacon's 
experiment  would  hardly  have  iucceeded. 

Bacon's  Essays  disclose  to  u*  counwU  of  lifo 


INTRODUCTION.  13 

by  a  man  of  the  rarest  intellect,  with  weight  of 
thought  in  every  sentence.  But  in  his  own  life 
Bacon  proved  himself  wanting,  just  where  he  is 
found  wanting  in  his  Essays.  Life  is  directed 
best  by  those  who  allow  due  influence  to  each  of 
its  elements  in  man — the  will,  the  intellect,  and 
the  emotions  ;  and  Bacon's  failures  both  as  actor 
in  life  and  as  interpreter  of  action  may  depend 
chiefly,  as  Dr.  Kuno  Fischer  has  suggested,  upon 
undue  predominance  of  the  intellectual  over  the 
emotional  part  of  a  man's  nature.  Its  imperfec- 
tion in  himself  made  it  also  less  easy  for  him  to 
understand  its  operation  in  the  minds  of  others. 
Bacon  was  not,  what  no  being  upon  earth  can  be, 
as  Pope  called  him,  "  the  wisest,  brightest,  mean- 
est of  mankind;"  he  never  consciously  said  t> 
himself,  "evil,  be  thou  my  good-."  Emotion  L.- 
ing  out  of  place  in  philosophical  researches  i:1.'  > 
Nature,Bacon's  inductive  philosophy  went  slniir  . 
to  its  aim  when  he  endeavored  to  guide  nit..  ., 
minds  into  the  one  way  of  profitable  rescaic!:. 
But  the  modifications  of  man's  speech  and  actici: ; 
that  are  due  to  the  just  influence  of  feeling  are  s,- 
far  essential  to  the  right  conduct  of  life  that  who 
ever  wants  or  avoids  the  prompting  to  them  can- 
not live  long  without  blundering  very  gravely 
more  than  once,  as  Bacon  did.  He  was  well  read 
in  Machiavelli,  whose  keen  intellect  he  appreci- 
ated ;  indeed,  from  the  fifth  chapter  of  the  second 
book  of  Machiavelli's  "  Discourses  upon  Livy " 
Bacon  took  suggestion  of  his  essay  of  "Vicissitudes 
of  Things."  There  is  a  touch  of  Machiavelli 
often  in  Bacon's  counsels  of  life ;  they  are  all  wise, 
but  they  are  not  the  whole  abstract  of  worldly 


14 

wisdom,  and  sometimes,  not  often,  they  sink  where 
they  should  rise. 

Bacon  kept  his  first  little  book  of  Essays  by 
him,  adding,  altering,  and  writing  more  as  inclina- 
tion or  occasion  prompted.  Under  James  I.  he 
prospered  rapidly.  The  books  in  which  he  devel- 
oped his  method  of  research  into  Nature — his  phil- 
osophy— appeared  from  time  to  time.  He  rose  to 
the  head  of  his  profession.  In  the  year  of  Shake- 
speare's death,  Bacon  was  made  a  Privy  Coun- 
cillor. In  March,  1617,  he  became  Lord-Keeper. 
In  January,  1618,  he  became  Lord  Chancellor; 
in  July  he  became  Baron  Verulam ;  in  October, 
1620,  he  produced  what  we  have  of  the  chief  work 
in  his  philosophical  series,  the  "  Novum  Organ- 
urn  ;  "  on  the  zyth  of  January,  1621,  he  was  made 
Viscount  St.  Albans,  and  touched  the  highest 
point  of  all  his  greatness.  On  the  3d  of  May 
in  the  same  year  he  was  sentenced,  upon  twenty- 
three  specified  charges  of  corruption,  admitted  by 
himself,  to  a  fine  of  forty  thousand  pounds,  which 
the  King  remitted ;  to  be  committed  to  the  Tower 
during  the  King's  pleasure,  and  he  was  released 
next  day ;  thenceforth  to  be  incapable  of  holding 
any  office  in  the  State,  or  sitting  in  Parliament. 
It  was  decided  by  majority  of  two  that  he  should 
not  be  stripped  of  his  titles.  There  remained  to 
him  five  years  of  life,  and  in  these  he  withdrew 
from  all  strife  of  the  world,  closing  his  life  in  peace. 
During  all  these  years  he  had  been  embodying 
his  counsels  of  life  in  his  "  Essays."  They  had 
increased  in  number  from  ten  to  thirty-eight  when 
he  produced  an  edition  of  them  in  1612  ;  and  in 
his  last  edition  of  them,  that  was  issued  as  "  newly 


INTRODUCTION.  15 

written  "  in  the  year  before  his  death,  the  number 
had  risen  to  fifty-eight.  That  is  their  final  form, 
as  given  in  the  second  section  of  the  present 
volume. 

Real  literature  has  for  one  of  its  qualities  that 
it  deals  with  the  essentials  of  life.  It  is  there- 
fore not  addressed  to  a  select  company  of  critics, 
but  to  all  who  live.  Every  true  book  that  has 
really  a  place  in  literature  speaks  to  every  mind 
that  has  bec-n  awakened  to  a  consciousness  of 
interests  beyond  those  of  the  flesh.  If  it  be  said 
that  Bacon's  E3says  are  mere  literature  and  cavi- 
are to  the  general,  Lt  it  be  replied  that,  being 
absolutely  literature,  they  are  absolutely  life — life, 
that  is  the  dearest  interest  of  each  of  us,  as  one 
of  the  acutest  of  men  sought  to  interpret  i*: ;  and 
have  we  not  our  own  experience  of  life  to  meas- 
ure with  it  as  we  read  ? 

HENRY  MORLEY 

November, 


I.— OF  TRUTH. 

WHAT  is  truth?  said  jesting  Pilate;*  and 
would  not  stay  for  an  answer.  Certainly  there  be 
that  delight  in  giddiness ;  and  count  it  a  bond- 
age to  fix  a  belief ;  affecting  free-will  in  thinking, 
as  well  as  in  acting.  And  though  the  sects  of 
philosophers  of  that  kind  be  gone,  yet  there  re- 
main certain  discoursing  wits,  which  are  of  the 
same  veins,  though  there  be  not  so  much  blood 
in  them  as  was  in  those  of  the  ancients.  But  it 
is  not  only  the  difficulty  and  labor  which  men 
take  in  finding  out  of  truth ;  nor  again,  that  when 
it  is  found,  it  imposeth  upon  men's  thoughts, 
that  doth  bring  lives  in  favor ;  but  a  natural 
though  corrupt  love  of  the  lie  itself.  One  of  the 
later  schools  f  of  the  Grecians  examineth  the 

*  He  refers  to  the  following  passage  in  the  Gospel  of  St. 
John,  xviii.  38:  "Pilate  saith  unto  him,  What  is  truth? 
And  when  he  had  said  this,  he  went  out  again  unto  tha 
Jews,  and  saith  unto  them,  I  find  in  him  no  fault  at  all." 

t  He  probably  refers  to  the  "  New  Academy,"  a  sect  of 
Greek  philosophers,  one  of  whose  moot  questions  was, 
"  What  is  truth  ?  "  Upon  which  they  came  to  the  unsatis- 
factory conclusion  that  mankind  has  uo  criterion  by  whicl» 
to  form  a  judgment, 

17 


18  BACON'S  ESSAYS. 

matter,  and  is  at  a  stand  to  think  what  should 
be  in  it,  that  men  should  love  lies ;  where  neither 
they  make  for  pleasure,  as  with  poets ;  nor  for 
advantage,  as  with  the  merchant,  but  for  the 
lie's  sake.  But  I  cannot  tell :  this  same  truth  is 
a  naked  and  open  daylight,  that  doth  not  show 
the  masks,  and  mummeries,  and  triumphs  of  the 
world,  half  so  stately  and  daintily  as  candle-lights. 
Truth  may  perhaps  come  to  the  price  of  a  pearl, 
that  showeth  best  by  day,  but  it  will  not  rise  to 
the  price  of  a  diamond  or  carbuncle,  that  sho-veth 
best  in  varied  light.  A  mixture  of  a  lie  doth 
ever  add  pleasure.  Doth  any  man  doubt,  that  if 
there  were  taken  out  of  men's  minds  vain  opinions, 
flattering  hopes,  false  valuations,  imaginations  as 
one  would,  and  the  like,  but  it  would  leave  the 
minds  of  a  number  of  men  poor  shrunken  things, 
full  of  melancholy  and  indisposition,  and  unpleas- 
Sng  to  themselves  ?  One  of  the  fathers,  in  great 
severity,  called  poesy  "vinum  drcmonum,"  *  be- 
cause it  filleth  the  imagination  and  yet  it  is  but 
•with  the  shadow  of  a  lie.  But  it  is  not  the  lie 
that  passeth  through  the  mind,  but  the  lie  that 
sinketh  in,  and  settleth  in  it,  that  doth  the  hurt, 
such  as  we  spake  of  before.  But  howsoever, 
these  things  are  thus  in  men's  depraved  judg- 
ments and  affections,  yet  truth,  which  only  doth 
judge  itself,  teacheth,  that  the  inquiry  of  truth, 
•which  is  the  love-making,  or  wooing  of  it,  the 
knowledge  of  truth,  which  is  the  presence  of  it, 
and  the  belief  of  truth,  which  is  the  enjoying  of 
it,  is  the  sovereign  good  of  human  nature.  The 

*  "The  wiae  of  evil  spirits." 


BA  COJV'S  ESSA  VS.  19 

first  creature  of  God,  in  the  works  of  the  days, 
was  the  light  of  the  sense :  *  the  last  was  the 
light  of  reason  :  f  and  his  Sabbath  work  ever 
since  is  the  illumination  of  his  Spirit.  First,  he 
breathed  light  upon  the  face  of  the  matter,  or 
chaos  ;  then  he  breathed  light  into  the  face  of 
man ;  and  still  he  breatheth  and  inspireth  light 
into  the  face  of  his  chosen.  The  poet  $  that 
beautified  the  sect,§  that  was  otherwise  inferior  to 
the  rest,  saith  yet  excellently  well :  "  It  is  a 
pleasure  to  stand  upon  the  shore,  and  to  see 
ships  tossed  upon  the  sea  :  a  pleasure  to  stand  in 
the  window  of  a  castle,  and  to  see  a  battle,  and 
the  adventures  thereof  below  :  but  no  pleasure  is 
comparable  to  the  standing  upon  the  vantage 

*  Genesis  i.  3 :  "  And  God  said,  Let  there  be  light,  and 
there  was  light." 

t  At  the  moment  when  "  The  Lord  God  formed  man 
out  of  the  dust  of  the  ground,  and  breathed  into  his  nos- 
trils the  breath  of  life ;  and  man  became  a  living  soul." — • 
Genesis  ii.  7. 

J  Lucretius,  the  Roman  poet  and  Epicurean  philosopher, 
js  alluded  to. 

§  He  refers  to  the  sect  which  followed  the  doctrines  of 
Epicurus.  The  life  of  Epicurus  himself  was  pure  and  ab- 
stemious in  the  extreme.  One  of  his  leading  tenets  was 
that  the  aim  of  all  speculation  should  be  to  enable  men  to 
judge  with  certainty  what  course  is  to  be  chosen  in  order 
to  secure  health  of  body  and  tranquillity  of  mind.  The 
adoption,  however,  of  the  term  "pleasure,"  as  denoting 
this  object,  has  at  all  periods  subjected  the  Epicurean 
system  to  great  reproach  ;  which,  in  fact,  is  due  rather  to 
the  conduct  of  many  who,  for  their  own  purposes,  have 
taken  shelter  under  the  system  in  name  only,  than  to  the 
tenets  themselves,  which  did  not  inculcate  libertinism. 
Epicurus  admitted  the  existence  of  the  Gods,  but  he  de- 
prived them  of  the  characteristics  of  Divinity  either  09 
creators  or  preservers  of  the  world, 


SO  BACON' 3  ESSAYS. 

ground  of  truth  "  (a  hill  not  to  be  commanded, 
and  where  the  air  is  always  clear  and  serene), 
"and  to  see  the  errors,  and  wanderings,  and 
mists,  and  tempests,  in  the  vale  below : "  *  so 
always  that  this  prospect  be  with  pity,  and  not 
•with  swelling  or  pride.  Certainly,  it  is  heaven 
upon  earth,  to  have  a  man's  mind  move  in 
charity,  rest  in  providence,  and  turn  upon  the 
poles  of  truth. 

To  pass  from  theological  and  philosophical  truth 
to  the  truth  of  civil  business  ;  it  will  be  acknowl- 
edged even  by  those  that  practice  it  not,  that 
clear  and  round  dealing  is  the  honor  of  man's 
nature,  and  that  mixture  of  falsehood  is  like  alloy 
in  coin  of  gold  and  silver,  which  may  make  the 
metal  work  the  better,  but  it  embaseth  it.  For 
these  winding  and  crooked  courses  are  the 
goings  of  the  serpent ;  which  goeth  basely  upon 
the  belly,  and  not  upon  the  feet.  There  is  no 
vice  that  doth  so  cover  a  man  with  shame  as  to 


*  Lord  Bacon  has  either  translated  this  passage  of  Lucre- 
tius from  memory,  or  has  purposely  paraphrased  it.  The 
following  is  the  literal  translation  of  the  original : 

'Tis  a  pleasant  thing,  from  the  shore  to  behold  the 
dangers  of  another  upen  the  mighty  ocean,  when  the  winds 
are  lashing  the  main  :  not  because  it  is  a  grateful  pleasure 
for  any  one  to  be  in  misery,  but  because  it  is  a  pleasant 
thing  to  see  those  misfortunes  from  which  you  yourself  are 
free  :  'tis  also  a  pleasant  thing  to  behold  the  mighty  con- 
tests of  warfare,  arrayed  upon  the  plains,  without  a  share 
in  the  danger ;  but  nothing  is  there  more  delightful  than  to 
occupy  the  elevated  temples  of  the  wise,  well  fortified  by 
tranquil  learning,  whance  you  may  be  able  to  look  down 
upon  others,  and  see  them  straying  in  every  direction,  and 
wmnd«riHg  in  search  of  tho  path  o 


BA  CON 'S  ESS  A  K?.  » i 

be  found  false  and  perfidious ;  and  therefore 
Montaigne  *  saith  prettily,  when  he  inquired  the 
reason  why  the  word  of  the  lie  should  be  such  a 
disgrace,  and  such  an  odious  charge,  saith  he, 
"  If  it  be  well  weighed,  to  say  that  a  man  lieth,  is 
as  much  as  to  say  that  he  is  brave  towards  God 
and  a  coward  towards  men.  For  a  lie  faces  God, 
and  shrinks  from  man;  "  surely  the  wickedness 
ot  falsehood  and  breach  of  faith  cannot  possibly 
be  so  highly  expressed,  as  in  that  it  shall  be  the 
last  peal  to  call  the  judgments  of  God  upon  the 
generations  of  men  :  it  being  foretold,  that,  when 
"  Christ  cometh,"  he  shall  not  "  find  faith  upon 
the  earth."  f 

II.— OF  DEATH,  t 

MEN  fear  death  as  children  fear  to  go  in  the 
dark ;  and  as  that  natural  fear  in  children  is  in- 

*Michael  de  Montaigne,  the  celebrated  French  essayist. 
His  Essays  embrace  a  variety  of  topics,  which  are  treated 
in  a  sprightly  and  entertaining  manner,  and  are  replete  with 
remarks  indicative  of  strong  native  good  sense.  He  died 
in  1592.  The  following  quotation  is  from  the  second  book 
of  the  Essays,  c.  18  :— "  Lying  is  a  disgraceful  vice,  and  one 
that  Plutarch,  an  ancient  writer,  paints  in  most  disgraceful 
colors,  when  he  says  that  it  is  'affording  testimony  that 
one  first  despises  God,  and  then  fears  men :  '  it  is  not  pos- 
sible more  happily  to  describe  its  horrible,  disgusting,  and 
abandoned  nature  :  for  can  we  imagine  anything  more  vile 
than  to  be  cowards  with  regard  to  men,  and  brave  with  re- 
gard to  God  ?  " 

t  St.  Luke  xviii.  8  :  "  Nevertheless,  when  the  Son  of  man 
cometh,  shall  he  find  faith  upon  the  earth  ?  " 

}  "  A  portion  of  this  Essay  is  borrowed  from  &e  writings 
of  Senscsu  See  hi*  Letters  to  Luciiius,  B.  iv.  ED.  24  and 

to 


22  BA  CON'S  ESS  A  YS. 

creased  with  tales,  so  is  the  other.  Certainly: 
the  contemplation  of  death,  as  the  wages  of  sin, 
and  passage  to  another  world,  is  holy  and  relig- 
ious ;  but  the  fear  of  it,  as  a  tribute  due  unto 
nature,  is  weak.  Yet  in  religious  meditations 
there  is  sometimes  mixture  of  vanity  and  of  su- 
perstition. You  shall  read  in  some  of  the  friars' 
books  of  mortification,  that  a  man  should  think 
with  himself,  what  the  pain  is,  if  he  have  but  his 
ringer's  end  pressed  or  tortured  ;  and  thereby 
imagine  what  the  pains  of  death  are,  when  the 
whole  body  is  corrupted  and  dissolved  ;  when 
many  times  death  passeth  with  less  pain  than  the 
torture  of  a  limb ;  for  the  most  vital  parts  are  not 
the  quickest  of  sense.  And  by  him  that  spake 
only  as  a  philosopher,  and  natural  man,  it  was 
well  said,  "Pompa  mortis  magis  terret  quam 
mors  ipsa."  *  Groans  and  convulsions,  and  a  dis- 
colored face,  and  friends  weeping,  and  blacks  f 
and  obsequies,  and  the  like,  show  death  terrible. 
Jt  is  worthy  the  observing,  that  there  is  no  pas- 
sion in  the  mind  of  man  so  weak,  but  it  mates 
and  masters  the  fear  of  death ;  and  therefore 
death  is  no  such  terrible  enemy  when  a  man  hath 
so  many  attendants  about  him  that  can  win  the 
combat  of  him.  Revenge  triumphs  over  death  ; 
love  slights  it ;  honor  aspireth  to  it ;  grief  flieth 
to  it ;  fear  pre-occupateth  it ;  nay,  we  read,  after 

*  "  The  array  of  the  death-bed  has  more  terrors  than 
death  itself."  This  quotation  is  from  Seneca. 

t  He  probably  alludes  to  the  custom  of  hanging  the 
room  in  black  where  the  body  of  the  deceased  lay,  a 
practice  much  more  usual  in  Bacon's  time  than  at  the 
present  day. 


BACON'S  ESSAYS.  23 

Otho  the  emperor  had  slain  himself,  pity  (which 
is  the  tenderest  of  affections)  provoked  many  to 
die  out  of  mere  compassion  to  their  sovereign, 
and  as  the  truest  sort  of  followers.  Nay,  Seneca 
adds,  niceness  and  satiety :  "  Cogita  quamdiu 
eadem  feceris ;  mori  velle,  non  tantum  fortis, 
aut  miser,  sed  etiam  fastidiosus  potest."  *  A  man 
would  die,  though  he  were  neither  valiant  nor 
miserable,  only  upon  a  weariness  to  do  the  same 
thing  so  oft  over  and  over.  It  is  no  less  worthy 
to  observe,  how  little  alteration  in  good  spirits 
the  approaches  of  death  make :  for  they  appear 
to  be  the  same  men  till  the  last  instant.  Augus- 
tus Caesar  died  in  a  compliment ;  "  Livia,  conjugii 
nostri  memor,  vive  et  vale."  t  Tiberius  in  dis- 
simulation, as  Tacitus  saith  of  him,  "JamTiber- 
ium  vires  et  corpus,  non-dissimulatio,  desere- 
bant :  "  $  Vespasian  in  a  jest,  sitting  upon  the 
stool, §  "  Ut  puto  Deus  fio  :  "  ||  Galba  with  a  sen- 
tence, "  Feri,  si  ex  re  sit  populi  Romani,"  T[  hold- 
ing forth  his  neck  :  Septimus  Severus  in  dispatch, 
"  Adeste,  si  quid  mihi  restat  agendum,"  **  and 

*  "  Reflect  how  often  you  do  the  same  things ;  a  man 
may  wish  to  die,  not  only  because  either  he  is  brave  or 
wretdied,  but  even  because  he  is  surfeited  with  life." 

t  "  Livia,  mindful  of  our  union,  live  on.  and  fare  thee 
well." 

\  "  His  bodily  strength  and  vitality  were  now  forsaking 
Tiberius,  but  not  his  duplicity." 

§  This  was  said  as  a  reproof  to  his  flatterers,  and  in  spirit 
is  not  unlike  the  rebuke  administered  by  Canute  to  his 
retinue. 

||  "  I  am  become  a  Divinity,  I  suppose." 

1"  "  If  it  be  for  the  advantage  of  the  Roman  people, 
strike." 

**  "  If  aught  remains  to  be  done  by  me,  dispatch." 


»4  BA  CON'S  ESS  A  KS. 

the  like.  Certainly  the  Stoics*  bestowed  tot* 
much  cost  upon  death,  and  by  their  great  prep- 
parations  made  it  appear  more  fearful.  Better, 
saith  he,  "  qui  finem  vitae  extremum  inter  munera 
ponit  naturae."  f  It  is  as  natural  to  die  as  to  be 
born  ;  and  to  a  little  infant,  perhaps,  the  one  is 
as  painful  as  the  other.  He  that  dies  in  an  ear- 
nest pursuit,  is  like  one  that  is  wounded  in  hot 
blood ;  who,  for  the  time,  scarce  feels  the  hurt ; 
and  therefore  a  mind  fixed  and  bent  upon  some- 
what that  is  good,  doth  avert  the  dolors  of  death ; 
but,  above  all,  believe  it,  the  sweetest  canticle  is 
"  Nunc  dimittis,"  \  when  a  man  hath  obtained 

*  These   were   the  followers  of  Zeno,  a  philosopher  of 
Citinm,  in   Cyprus,   who    founded   the   Stoic  school   or 
44  School  of  the  Portico,"  at   Athens.     The  basis   of  his 
doctrines  was  the  duty  of  making  virtue  the  object  of  all 
our  researches.     According  to  him,  the  pleasures  of  the 
mind  were  preferable  to  those  of  the  body,  and  his  disciples 
were  taught  to  view  with  indifference  health  or  sickness, 
riches  or  poverty,  pain  or  pleasure. 

t  "  Who  reckons  the  close  of  his  life  among  the  boons  ot 
nature."  Lord  Bacon  here  quotes  from  memory  ;  the  pas- 
sage is  in  the  tenth  Satire  of  Juvenal,  and  runs  thus : 

"  Fortem  posce  animum,  mortis  terrore  carentem, 
Qui  spatium  vitx  extremum  inter  munera  ponat 
Nature  " 

*  Pray  for  strong  resolve,  void  of  the  fear  of  death,  that 
reckons  the  closing  period  of  life   among   the   boons  of 
nature." 

J  He  alludes  to  the  song  of  Simeon,  to  whom  the  Holy 
Ghost  had  revealed  "  that  he  should  not  see  death  before 
lie  had  seen  the  Lord's  Christ."  When  he  beheld  the  in- 
faat  Jesus  in  the  Temple,  he  took  the  child  in  his  arms  and 
burst  forth  into  a  song  of  thanksgiving,  commencing, 
•'  Lord,  now  lettest  thou  thy  servant  depart  in  peace,  ac- 


BA  CO^S  ESS  A  YS.  *g 

worthy  ends  and  expectations.  Death  hath  this 
Uso,  that  it  openeth  the  gate  to  good  fame, 
ind  extinguished  envy  ;  "  Extinctus  amabitur 
id*m."* 


III.— OF  UNITY  IN  RELIGION. 

RELIGION  being  the  chief  band  of  human 
society,  it  is  a  happy  thing  when  itself  is  well 
contained  within  the  true  band  of  unity.  The 
quarrels  and  divisions  about  religion  were  evils 
unknown  to  the  heathen.  The  reason  was,  be- 
cause the  religion  of  the  heathen  consisted  rather 
in  rites  and  ceremonies,  than  in  any  constant 
belief ;  for  you  may  imagine  what  kind  of  faith 
theirs  was,  when  the  chief  doctors  and  fathers  of 
their  church  were  the  poets.  But  the  true  God 
hath  this  attribute,  that  he  is  a  jealous  God  ;  and 
therefore  his  worship  and  religion  will  endure  no 
mixture  nor  partner.  We  shall  therefore  speak  a 
few  words  concerning  the  unity  of  the  church  ; 
what  are  the  fruits  thereof ;  what  the  bounds  • 
and  what  the  means. 

The  fruits  of  unity  (next  unto  the  well-pleasing 
of  God,  which  is  all  in  all)  are  two ;  the  one  to- 
wards those  that  are  without  the  church,  the 
other  towards  that  are  within.  For  the  former, 
it  is  certain,  that  heresies  and  schisms  are  of 
all  others  the  greatest  scandals  ;  yea,  more  than 
corruption  of  manners  :  for  as  in  the  natural 

cording  to  thy  word,  for  mine  eyes  have  seen  thy  salvation." 
—St.  Luke  ii.  29. 
*  "  When  dead,  the  same  person  shall  be  beloved," 


«  6  BA  COWS  ESS  A  YS. 

body  a  wound  or  solution  of  continuity  is  worse 
than  a  corrupt  humor,  so  in  the  spiritual ;  so  that 
nothing  doth  so  much  keep  men  out  of  the  church, 
and  drive  men  out  of  the  church,  as  breach  of 
unity ;  and  therefore  whensoever  it  cometh  to 
that  pass  that  one  saith,  "  Ecce  in  Deserto,"  * 
another  saith,  "  Ecce  in  penetralibus ;  f  that  is, 
when  some  men  seek  Christ  in  the  conventicles 
of  heretics,  and  others  in  an  outward  face  of  a 
church,  that  voice  had  need  continually  to  sound 
in  men's  ears,  "  nolite  exire," — "go  not  out." 
The  doctor  of  the  Gentiles  (the  propriety  of 
whose  vocation  drew  him  to  have  a  special  care 
of  those  without)  saith,  "  If  a  heathen  \  come  in, 
and  hear  you  speak  with  several  tongues,  will  he 
not  say  that  you  are  mad  ? "  and,  certainly,  it  is 
little  better :  when  atheists  and  profane  persons 
do  hear  of  so  many  discordant  and  contrary 
opinions  in  religion,  it  doth  avert  them  from  the 
church,  and  maketh  them  "  to  sit  down  in  the 
chair  of  the  scorners."  §  It  is  but  a  light  thing  to 
be  vouched  in  so  serious  matter,  but  yet  it  ex- 
presseth  well  the  deformity.  There  is  a  master 
of  scoffing;  that  in  his  catalogue  of  books  of  a 
feigned  library  sets  down  this  title  of  a  book, 

*  "Behold,  he  is  in  the  Desert." — St.  Matthew  xxiv.  26. 

t  "  Behold,  he  is  in  the  secret  chambers." — St.  Matthew 
xxiv.  26. 

J  He  alludes  to  I.  Corinthians  xiv.  23 :  "  If,  therefore, 
the  whole  church  be  come  together  into  one  place,  and  all 
speak  with  tongues,  and  there  come  in  those  that  are  un- 
learned or  unbelievers,  will  they  not  say  that  ye  are  mad  ?" 

§  Psalm  i.  I,  "  Blessed  is  the  man  that  walketh  not  in  the 
council  of  the  ungodly,  nor  standeth  in  the  way  of  sinners, 
ftor  sitteth  in  the  seat  of  the  scornful." 


BA  CO1TS  ESS  A  rS.  2  J 

u  The  Morris-Dance*  of  Heretics  : "  for,  indeed, 
every  sect  of  them  hath  a  diverse  posture,  or 
cringe,  by  themselves,  which  cannot  but  move 
derision  in  worldlings  and  depraved  politicians, 
who  are  apt  to  contemn  holy  things. 

As  for  the  fruit  towards  those  that  are  within, 
it  is  peace,  which  containeth  infinite  blessings; 
it  establisheth  faith  ;  it  kindleth  charity  ;  the  out- 
ward peace  of  the  church  distilleth  into  peace  of 
conscience,  and  it  turneth  the  labors  of  writing 
and  reading  of  controversies  into  treatises  of 
mortification  and  devotion. 

Concerning  the  bounds  of  unity,  the  true  plac- 
ing of  them  importeth  exceedingly.  There  appear 
to  be  two  extremes  :  for  to  certain  zealots  all 
speech  of  pacification  is  odious.  "  Is  it  peace, 
Jehu  ? " — "  What  hast  thou  to  do  with  peace  ? 
turn  thee  behind  me."  |  Peace  is  not  the  matter, 
but  following  and  party.  Contrariwise,  certain 
Laodiceans  $  and  lukewarm  persons  think  they 

*  This  dance,  which  was  originally  called  the  Morisco 
dance,  is  supposed  to  have  been  derived  from  the  Moors 
of  Spain ;  the  dancers  in  earlier  times  blackening  theirfaces 
to  resemble  Moors.  It  was  probably  a  corruption  of  the 
ancient  Pyrrhic  dance,  which  was  performed  by  men  in 
armor,  and  which  is  still  existing  in  Greece,  in  Byron's 
"  Song  of  the  Greek  Captive  : " — 

"You  have  the  Pyrrhic  dance  as  yet." 

Attitude  and  gesture  formed  one  of  the  characteristics  of 
the  dance.  It  is  still  practised  in  some  parts  of  England. 

t  II.  Kings,  ix.  18. 

t  He  alludes  to  the  words  in  Revelations,  c.  iii,  v.  14, 
"  And  unto  the  angel  of  the  church  of  the  Laodiceans 
write  :  These  things  saith  the  Amen,  the  faithful  and  true 
witness,  the  beginning  of  the  creation  of  God ;  I  know  thy 
works,  that  thou  art  neither  cold  nor  hot ;  I  will  spue  thee 


iS  r  i  COtf'S  ESS  A  Y5. 

may  accommodate  points  of  religion  by  middle 
ways,  and  taking  part  of  both,  and  witty  recon- 
cilements, as  if  they  would  make  an  arbitrament 
between  God  and  manl^  Both  these  extremes 
are  to  be  avoided  ;  which  will  be  done  if  the 
league  of  Christians,  penned  by  our  Saviour  him- 
self, were  in  the  two  cross  clauses  thereof  soundly 
and  plainly  expounded :  "  He  that  is  not  with  us 
is  against  us ; "  *  and  again,  "  He  that  is  not 
against  us  is  with  us ;  "  that  is,  if  the  points 
fundamental  and  of  substance  in  religion,  were 
truly  discerned  and  distinguished  from  points  not 
merely  of  faith,  but  of  opinion,  order,  or  good 
intention.  This  is  a  thing  may  seem  to  many  a 
matter,  trivial,  and  done  already ;  but  if  it  were 
done  less  partially,  it  would  be  embraced  more 
generally. 

Of  this  I  may  give  only  this  advice,  according 
to  my  small  model.  Men  ought  to  take  heed  of 
rending  God's  church  by  two  kinds  of  contro- 
versies ;  the  one  is,  when  the  matter  of  the  point 
controverted  is  too  small  and  light,  not  worth  the 
heat  and  strife  about  it,  kindled  only  by  contra- 
diction ;  for,  as  it  is  noted  by  one  of  the  fathers, 
"Christ's  coat  indeed  had  no  seam,  but  the 
church's  vesture  was  of  divers  colors ; "  where- 
upon he  saith,  "  In  veste  varietas  sit,  scissura  non 
sit,"  §  they  be  two  things,  unity  and  uniformity  ; 

out  of  ray  mouth."  Laodicea  was  a  city  of  Aisa  Minor. 
St.  Paul  ettablished  the  church  there  which  is  here  referred 
to. 

*  St.  Matthew,  xii.  30. 

t  "  In  th«  garment  there  may  be  many  colors,  but  let 
there  be  no  rending  of  it." 


8 A  CON'S  ESSAYS.  29 

the  other  is,  when  the  matter  of  the  point  con- 
troverted is  great,  but  it  is  driven  to  an  over- 
great  subtilty  and  obscurity,  so  that  it  becometh 
a  thing  rather  ingenious  than  substantial.  A  man 
that  is  of  judgment  and  understanding  shall 
sometimes  hear  ignorant  men  differ,  and  know 
well  within  himself,  that  those  which  so  differ 
mean  one  thing,  and  yet  they  themselves  would 
never  agree ;  and  if  it  come  so  to  pass  in  that 
distance  of  judgment,  which  is  between  man  and 
man,  shall  we  not  think  that  God  above,  that 
knows  the  heart,  doth  not  discern  that  frail  men, 
in  some  of  their  contradictions,  intend  the  same 
thing ;  and  accepteth  of  both  ?  The  nature  of 
such  controversies  is  excellently  expressed  by  St. 
Paul,  in  the  warning  and  precept  that  he  giveth 
concerning  the  same  ;  "  Devita  profanas  vocum 
novitates,  et  oppositiones  falsi  nominis  scien- 
tise."  *  Men  create  oppositions  which  are  not,  and 
put  them  into  new  terms,  so  fixed  as,  whereas  the 
meaning  ought  to  govern  the  term,  the  term  in 
effect  governeth  the  meaning.  There  be  also  two 
false  peaces,  or  unities ;  the  one,  when  the  peace  is 
grounded  but  upon  an  implicit  ignorance :  for  all 
colors  will  agree  in  the  dark  :  the  other,  when  it 
is  pieced  up  upon  a  direct  admission  of  contraries 
in  fundamental  points :  for  truth  and  falsehood, 
in  such  things,  are  like  the  iron  and  clay  in  the 
toes  of  Nebuchadnezzar's  image;  f  they  may 
cleave,  but  they  will  not  incorporate. 


•  "  Aroid  profane  and  vain  babblings,  and  oppositions  of 
science  falsely  so  called." — Tim.  vi.  20. 

t  He  alludes  t»  the  dream  of  Nebuchadnezzar,  signifi- 


30  BACON'S  ESSAYS. 

Concerning  the  means  of  procuring  unity,  men 
must  beware  that,  in  the  procuring  or  muniting 
of  religious  unity,  they  do  not  dissolve  and  de- 
face the  laws  of  charity  and  of  human  society. 
There  be  two  swords  amongst  Christians,  the 
spiritual  and  temporal ;  and  both  have  their  due 
office  and  place  in  the  maintenance  of  religion : 
but  we  may  not  take  up  the  third  sword,  which 
is  Mahomet's  sword,*  or  like  unto  it :  that  is, 
to  propagate  religion  by  wars,  or  by  sanguinary 
persecutions  to  force  consciences ;  except  it  be 
in  cases  of  overt  scandal,  blasphemy,  or  inter- 
mixture of  practice  against  the  state  ;  much  less 
to  nourish  seditions ;  to  authorize  conspiracies 
and  rebellions  ;  to  put  the  sword  into  the  people's 
hands,  and  the  like,  tending  to  the  subversion  of 
all  government,  which  is  the  ordinance  of  God  ; 
for  this  is  but  to  dash  the  first  table  against  the 
second  ;  and  so  to  consider  men  as  Christians, 
as  we  forget  that  they  are  men.  Lucretius  the 
poet,  when  he  beheld  the  act  of  Agamemnon, 
that  could  endure  the  sacrificing  of  his  own 
daughter,  exclaimed  : 

"  Tantum  religio  potuit  sua  dere  malorum."  f 
What  would  he  have  said,  if  he  had  known  of 

cant  of  the  limited  duration  of  his  kingdom.  See  Daniel 
ii-  33.  4i- 

*  Mahomet  proselytized  by  giving  to  the  nations  which 
he  conquered  the  option  of  the  Koran  or  the  sword. 

t  "  To  deeds  so  dreadful  could  religion  prompt."  The 
poet  refers  to  the  sacrifice  by  Agamemnon,  the  Grecian 
leader,  of  his  daughter  Iphigenia,  with  the  view  of  appeas- 
ing the  wrath  of  Diana. 


BA  CON'S  ESS  A  YS.  3 1 

the  massacre  in  France,*  or  the  powder  treason  of 
England  ?  f  He  would  have  been  seven  times  more 
epicure  and  atheist  than  he  was  ;  for  as  the  tem- 
poral sword  is  to  be  drawn  with  great  circumspec- 
tion in  cases  of  religion,  so  it  is  a  thing  monstrous 
to  put  it  into  the  hands  of  the  common  people ; 
let  thit  be  left  unto  the  Anabaptists,  and  other 
furies.  It  was  great  blasphemy,  when  the  devil 
said,  "  I  will  ascend  and  be  like  the  Highest ;  " 
but  it  is  greater  blasphemy  to  personate  God,  and 
bring  him  in  saying,  "  I  will  descend,  and  be  like 
the  prince  of  darkness ;  and  what  is  it  better,  to 
make  the  cause  of  religion  to  descend  to  the  cruel 
and  execrable  actions  of  murdering  princes, 
butchery  of  people,  and  subversion  of  states  and 
governments  ?  Surely  this  is  to  bring  down  the 
Holy  Ghost,  instead  of  the  likeness  of  a  dove, 
in  the  shape  of  a  vulture  or  raven  ;  and  to  set  out 
of  the  bark  of  a  Christian  church  a  flag  of  a  bark 
of  pirates  and  assassins  ;  therefore  it  is  most  nec- 
essary that  the  church  by  doctrine  and  decree, 
princes  by  their  sword,  and  all  learnings,  both 
Christian  and  moral,  as  by  their  Mercury  rod,  J  do 
damn,  and  send  to  hell  forever  those  facts  and 
opinions  tending  to  the  support  of  the  same ;  as 

*  He  alludes  to  the  massacre  of  the  Huguenots,  or  Prot- 
estants, in  France,  which  took  place  on  St.  Bartholomew's 
day,  August  24,  1572,  by  the  order  of  Charles  IX.  and  his 
mother,  Catherine  de  Medici.  On  this  occasion  about 
60,000  persons  perished,  including  the  Admiral  de  Colrjny, 
one  of  the  most  virtuous  men  that  France  possessed,  and 
the  mainstay  of  the  Protestant  cause. 

t  More  generally  known  as  "  the  Gunpowder  Plot." 
J  Allusion  is  made  to  the  "  c^duceus,"  with  which  Mar- 
cury,  the  messenger  of  the  pods,  summoned  the  souls  of 
the  departed  to  the  infernal  regions. 


32  B A  CON'S  ESSAYS. 

hath  been  already  in  good  part  done.  Surely  in 
councils  concerning  religion,  that  counsel  of  the 
apostle  would  be  prefixed,  "  Ira  hominis  non  im- 
plet  justitiam  Dei :  "  *  and  it  was  a  notable  ob- 
servation of  a  wise  father,  and  no  less  ingenuously 
confessed,  that  those  which  held  and  persuaded 
pressure  of  consciences  were  commonly  interested 
therein  themselves  for  their  own  ends. 


IV.— OF  REVENGE. 

REVENGE  is  a  kind  of  wild  justice,  which  the 
more  man's  nature  runs  to,  the  more  ought  law 
to  weed  it  out :  for  as  for  the  first  wrong,  it  doth 
but  offend  the  law,  but  the  revenge  of  that  wrong 
putteth  the  law  out  of  office.  Certainly,  in  taking 
revenge,  a  man  is  but  even  with  his  enemy  ;  but 
in  passing  it  over,  he  is  superior ;  for  it  is  a 
prince's  part  to  pardon :  and  Solomon,  I  am 
sure,  saith,  "  It  is  the  glory  of  a  man  to  pass  by 
an  offence."  f  That  which  is  past  is  gone  and 
Irrevocable,  and  wise  men  have  enough  to  do 
•jrith  things  present  and  to  come ;  therefore  they 
do  but  trifle  with  themselves  that  labor  in  past 
matters.  There  is  no  man  doth  a  wrong  for  the 
wrong's  sake,  but  thereby  to  purchase  himself 
profit,  or  pleasure,  or  honor,  or  the  like  ;  there- 
fore why  should  I  be  angry  with  a  man  for  loving 
himself  better  than  me  ?  And  if  any  man  should 
do  wrong  merely  out  of  ill-nature,  why  yet  it  is 

*  "  The  wrath  of  man  worketh  not  the  righteousness  of 
God." — James  i.  20. 

t  These  words  as  here  quoted,  are  not  to  be  found  in  the 
Writings  of  Solomon,  though  doubtless  the  sentiment  is- 


but  like  the  thorn  or  briar,  which  prick  and 
scratch,  because  they  can  do  no  other.  The 
most  tolerable  sort  of  revenge  is  for  those 
wrongs  which  there  is  no  law  to  remedy  ;  but 
then,  let  a  man  take  heed  the  revenge  be  such 
as  there  is  no  law  to  punish,  else  a  man's  enemy 
is  still  beforehand,  and  it  is  two  for  one.  Some, 
when  they  take  revenge,  are  desirous  the  party 
should  know  whence  it  cometh :  this  is  the  more 
generous  ;  for  the  delight  seemeth  to  be  not  so 
much  jn  doing  the  hurt  as  in  making  the  party 
repent .  but  base  and  crafty  cowards  are  like  the 
arrow  that  flieth  in  the  dark.  Cosmus,  Duke  of 
Florence,*  had  a  desperate  saying  against  per- 
fidious or  neglecting  friends,  as  if  those  wrongs 
were  unpardonable.  "  You  shall  read,"  saith  he, 
"  that  we  are  commanded  to  forgive  our  enemies ; 
but  you  never  read  that  we  are  commanded  to 
forgive  our  friends."  But  yet  the  spirit  of  Job 
was  ir>  a  better  tune  :  "  Shall  we,"  saith  he,  "  take 
good  at  God's  hands,  and  not  be  content  to  take 
evil  also  ? "  f  and  so  of  friends  in  a  proportion. 
This  is  certain,  that  a  man  that  studieth  revenge 
keeps  his  own  wounds  green,  which  otherwise 
would  heal  and  do  well.  Public  revenges  %  are 
for  the  most  part  fortunate  ;  as  that  for  the  death 
of  Caesar ;  §  r'or  the  death  of  Pertinax :  for  the 

*  He  alludes  to  Cosmo  de  Medici,  or  Cosmo  I.,  chief  of 
the  Republic  of  Flo.  snce,  the  encourager  of  literature  and 
the  fine  arts. 

t  Job  ii.  10 — "  Shall  we  receive  good  at  the  hand  of  God, 
and  shall  we  not  receive  evil  ?  " 

J  By  "public  revenges,"  he  means  punishment  awarded 
by  the  state  with  the  sanction  of  the  laws. 

§  He  alludes  to  the  retribution  dealt  by  Augustus  and 
Antony  to  the  murderers  of  Julius  Caesar.  It  is  related  by 

3 


34  6  A  COWS  ESS  A  YS. 

death  of  Henry  the  Third  of  France ;  *  and 
many  more.  But  in  private  revenges  it  is  not 
so ;  nay,  rather  vindictive  persons  live  the  life  of 
witches  :  who,  as  they  are  mischievous,  so  end 
they  unfortunate. 

V.— OF  ADVERSITY. 

IT  was  a  high  speech  of  Seneca  (after  the  man- 
ner of  the  Stoics),  that,  "  the  good  things  which 
belong  to  prosperity  are  to  be  wished,  but  the 
good  things  that  belong  to  adversity  are  to  be 
admired."  (  "  Bona  rerum  secundarum  optabilia, 
adversarum  mirabilia." )  Certainly,  if  miracles 
be  the  command  over  nature,  they  appear  most 
in  adversity.  It  is  yet  a  higher  speech  of  his 
than  the  other  (much  too  high  for  a  heathen), 
"  It  is  true  greatness  to  have  in  one  the  frailty 
of  a  man,  and  the  security  of  a  god."  (  "  Vere 
magnum  habere  fragilitatem  hominis,  securitatem 
Dei."  )  This  would  have  done  better  in  poesy, 
where  transcendencies  are  more  allowed ;  and 
the  poets,  indeed,  have  been  busy  with  it ;  for  it 
is  in  effect  the  thing  which  is  figured  in  that 
strange  fiction  of  the  ancient  poets,f  which 

ancient  histr  rians  as  a  singular  fact,  that  not  one  of  them 
died  a  natural  death. 

*  Henry  III.  of  France  was  assassinated  in  1599,  by  Jac- 
ques Clement,  a  Jacobin  monk,  in  the  frenzy  of  fanaticism. 
Although  Clement  justly  suffered  punishment,  the  end  of 
this  bloodthirsty  and  bigoted  tyrant  may  be  justly  deemed 
a  retribution  dealt  by  the  hand  of  an  offended  providence ; 
to  truly  does  the  poet  say  : 

"  neque  enim  lex  aequior  ulla 

Quam  necis  artifices  arte  perire  sua." 

*  Stesichorub,   Apollodorus,  and  others,    Lord  Bacon 


ESSAYS.  35 

seemeth  not  to  be  without  mystery ;  nay  and  to 
have  some  approach  to  the  state  of  a  Christian, 
"  that  Hercules,  when  he  went  to  unbind  Pro- 
metheus (by  whom  human  nature  is  represented), 
sailed  the  length  of  the  great  ocean  in  an  earthen 
pot  or  pitcher,"  lively  describing  Christian  reso- 
lution, that  saileth  in  the  frail  bark  of  the  flesh 
through  the  waves  of  the  world.  But  to  speak  in 
a  mean,  the  virtue  of  prosperity  is  temperance, 
the  virtue  of  adversity  is  fortitude,  which  in 
morals  is  the  more  heroical  virtue.  Prosperity 
is  the  blessing  of  the  Old  Testament,  adversity 
is  the  blessing  of  the  New,  which  carrieth  the 
greater  benediction,  and  the  clearer  revelation  of 
God's  favor.  Yet  even  in  the  Old  Testament,  if 
you  listen  to  David's  harp,  you  shall  hear  as  many 
hearse-like  airs  *  as  carols  ;  and  the  pencil  of  the 
Holy  Ghost  hath  labored  more  in  describing  the 


makes  a  similar  reference  to  this  myth  in  nis  t.  eatise  "  On 
the  Wisdom  of  the  Ancients."  "  It  is  added  with  great  ele- 
gance, to  console  and  strengthen  the  minds  of  men,  that 
this  mighty  hero  (Hercules)  sailed  in  a  cup,  or  '  urceus,'  in 
order  that  they  may  not  too  much  fear  and  allege  the  nar- 
rowness of  their  nature  and  its  frailty ;  as  if  it  were  not 
capable  of  such  fortitude  and  constancy ;  of  which  very 
thing  Seneca  argued  well,  when  he  said,  "  It  is  a  great  thing 
to  have  at  the  same  time  the  frailty  or  a  man,  and  the  se- 
curity of  a  God." 

*  Funereal  airs.  It  must  be  remembered  that  many  of 
the  Psalms  of  David  were  written  by  him  when  persecuted 
by  Saul,  as  also  in  the  tribulation  caused  by  the  wicked 
conduct  of  his  son  Absalom.  Some  of  them,  too,  though, 
called  "  The  Psalms  of  David,"  were  really  composed  by 
the  Jews  in  their  captivity  at  Babylon ;  as,  for  instance, 
the  1371)1  Psalm,  which  so  beautifully  commences,  "By  the 
waters  of  Babylon  there  we  sat  down."  One  of  them  is 
supposed  to  be  the  composition  of  Moses. 


56  BACONS  ESS  A  KS. 

afflictions  of  Job  than  the  felicities  of  Solomon. 
Prosperity  is  not  without  many  fears  and  dis- 
tastes ;  and  adversity  is  not  without  comforts  and 
hopes.  We  see  in  needle-works  and  embroideries, 
it  is  more  pleasing  to  have  a  lively  work  upon  a 
sad  and  solemn  ground,  than  to  have  a  dark  and 
melancholy  work  upon  a  lightsome  ground  :  judge 
therefore,  of  the  pleasure  of  the  heart  by  the 
pleasure  of  the  eye.  Certainly  virtue  is  like 
precious  odors,  most  fragrant  when  they  are 
incensed,  or  crushed  :  for  prosperity  doth  best 
discover  vice,  but  adversity  doth  best  discover 
virtue.* 

VI.— OF  SIMULATION  AND  DISSIMULA- 
TION. 

DISSIMULATION  is  but  a  faint  kind  of  policy,  or 
wisdom ;  for  it  asketh  a  strong  wit  and  a  strong 
heart  to  know  when  to  tell  truth,  and  to  do  it : 
therefore  it  is  the  weaker  sort  of  politicians  that 
are  the  great  dissemblers. 

Tacitus  saith,  "  Livia  sorted  well  with  the  arts 
of  her  husband,  and  dissimulation  of  her  son ; 
attributing  arts  or  policy  to  Augustus,  and  dissim- 
ulation to  Tiberius  :  "  and  again,  when  Mucianus 
encourageth  Vespasian  to  take  arms  against 

*  This  fine  passage,  beginning  at  "  Prosperity  is  the  bless- 
ing," which  was  not  published  till  1625,  twenty-eight  years 
after  the  first  Essays,  has  been  quoted  by  Macauley,  with 
considerable  justice,  as  a  poof  that  the  writer's  fancy  did 
not  decay  with  the  advance  of  old  age,  and  that  his  style 
in  his  latter  years  became  richer  and  softer.  The  learned 
Critic  contrasts  this  passage  with  the  terse  style  of  the 
Essay  of  Studies  (Essay  50),  which  was  published  in  1597. 


BA  CON'S  ESS  A  yS.  37 

Vitellius,  he  saith,  "We  rise  not  against  the 
piercing  judgment  of  Augustus,  nor  the  extreme 
caution  or  closeness  of  Tiberius."  These  prop- 
erties of  arts  or  policy,  and  dissimulation  or 
closeness,  are  indeed  habits  and  faculties  several, 
and  to  be  distinguished ;  for  if  a  man  have  that 
penetration  of  judgment  as  he  can  discern  what 
things  are  to  be  laid  open,  and  what  to  be 
secreted,  and  what  to  be  showed  at  half-lights, 
and  to  whom  and  when  (which  indeed  are  arts  of 
state,  and  arts  of  life,  as  Tacitus  well  calleth 
them),  to  him  a  habit  of  dissimulation  is  a  hin- 
drance and  a  poorness.  But  if  a  man  cannot 
attain  to  that  judgment,  then  it  is  left  to  him 
generally  to  be  close,  and  a  dissembler :  foi 
where  a  man  cannot  choose  or  vary  in  particu- 
lars, there  it  is  good  to  take  the  safest  and 
wariest  way  in  general,  like  the  going  softly,  by 
one  that  cannot  well  see.  Certainly,  the  ablest 
men  that  ever  were,  have  had  all  an  openness 
and  frankness  of  dealing,  and  a  name  of  certainty 
and  veracity :  but  then  they  were  like  horses  well 
managed,  for  they  could  tell  passing  well  when 
to  stop  or  turn  ;  and  at  such  times  when  they 
thought  the  case  indeed  required  dissimulation, 
if  then  they  used  it,  it  came  to  pass  that  the 
former  opinion  spread  abroad,  of  their  good  faith 
and  clearness  of  dealing,  made  them  almost 
invisible. 

There  be  three  degrees  of  this  hiding  and 
veiling  of  a  man's  self :  the  first,  closeness,  reser- 
vation, and  secrecy  ;  when  a  man  leaveth  himself 
without  observation,  or  without  hold  to  be  taken, 
what  he  is :  the  second,  dissimulation  in  the 


38  BACON'S  ESSAYS. 

negative ;  when  a  man  lets  fall  signs  and  argu- 
ments,  that  he  is  not  that  he  is  :  and  the  third, 
simulation  in  the  affirmative ;  when  a  man  indus- 
triously and  expressly  feigns  and  pretends  to  be 
that  he  is  not. 

For  the  first  of  these,  secrecy,  it  is  indeed  the 
virtue  of  a  confessor ;  and  assuredly  the  secret 
man  heareth  many  confessions ;  for  who  will 
open  himself  to  a  blab  or  a  babbler  ?  But  if  a 
man  be  thought  secret,  it  inviteth  discovery,  as 
the  more  close  air  sucketh  in  the  more  open ; 
and,  as  in  confession,  the  revealing  is  not  for 
worldly  use,  but  for  the  ease  of  a  man's  heart,  so 
secret  men  come  to  the  knowledge  of  many  things 
in  that  kind ;  while  men  rather  discharge  their 
minds  than  impart  their  minds.  In  few  words, 
mysteries  are  due  to  secrecy.  Besides  (to 
say  truth),  nakedness  is  uncomely,  as  well  in 
mind  as  body ;  and  it  addeth  no  small  reverence 
to  men's  manners  and  actions,  if  they  be  not 
altogether  open.  As  for  talkers,  and  futile  per- 
sons, they  are  commonly  vain  and  credulous 
withal :  for  he  that  talketh  what  he  knoweth,  will 
also  talk  what  he  knoweth  not ;  therefore  set 
it  down,  that  a  habit  of  secrecy  is  both  politic 
and  moral :  and  in  this  part  it  is  good  that  a 
man's  face  give  his  tongue  leave  to  speak  ;  for 
the  discovery  of  a  man's  self,  by  the  tracts  *  of 
his  countenance,  is  a  great  weakness  and  betray- 
ing, by  how  much  it  is  many  times  more  marked 
and  believed  than  a  man's  word. 

For  the  second,  which  is  dissimulation,  it  fol- 

*  A  word  now  unused,  signifying  the  "  traits  "  or  "  feat- 
ures." 


BACON'S  ESSAYS.  39 

loweth  many  times  upon  secrecy  by  a  necessity ; 
so  that  he  that  will  be  secret  must  be  a  dis- 
sembler in  some  degree  ;  for  men  are  too  cunning 
to  suffer  a  man  to  keep  an  indifferent  carriage 
between  both,  and  to  be  secret,  without  swaying 
the  balance  on  either  side.  They  will  so  beset 
a  man  with  questions,  and  draw  him  on,  and 
pick  it  out  of  him,  that  without  an  absurd  silence, 
he  must  show  an  inclination  one  way ;  or  If  he  do 
not,  they  will  gather  as  much  by  his  silence  as  by 
his  speech.  As  for  equivocations,  or  oraculous 
speeches,  they  cannot  hold  out  long :  so  that  no 
man  can  be  secret,  except  he  give  himself  a  little 
scope  of  dissimulation,  which  is,  as  it  were,  but 
the  skirts  or  train  of  secrecy. 

But  for  the  third  degree,  which  is  simulation 
and  false  profession,  that  I  hold  more  culpable, 
and  less  politic,  except  it  be  in  great  and  rare 
matters :  and,  therefore,  a  general  custom  of 
simulation  (which  is  this  last  degree)  is  a  vice 
rising  either  of  a  natural  falseness,  or  fearfulness, 
or  of  a  mind  that  hath  some  main  faults  ;  which, 
because  a  man  must  needs  disguise,  it  maketh 
him  practice  simulation  in  other  things,  lest  his 
hand  should  be  out  of  use. 

The  advantages  of  simulation  and  dissimula- 
tion are  three :  first,  to  lay  asleep  opposition,  and 
to  surprise ;  for  where  a  man's  intentions  are 
published,  it  is  an  alarm  to  call  up  all  that  are 
against  them  :  the  second  is,  to  reserve  to  a 
man's  self  a  fair  retreat ;  for  if  a  man  engage 
himself  by  a  manifest  declaration,  he  must  go 
through,  or  take  a  fall :  the  third  is,  the  better  to 
discover  the  mind  of  another ;  for  to  him  that 


40  BACON'S  ESSAYS. 

opens  himself  men  will  hardly  show  themselves 
adverse ;  but  will  (fair)  let  him  go  on,  and  turn 
their  freedom  of  speech  to  freedom  of  thought ; 
and  therefore  it  is  a  good  shrewd  proverb  of  the 
Spaniards,  "  Tell  a  lie  and  find  a  troth  ; "  *  as  if 
there  were  no  way  of  discovery  by  simulation. 
There  be  also  three  disadvantages  to  set  it  even  ; 
the  first,  that  simulation  and  dissimulation  com- 
monly carry  with  them  a  show  of  fearfulness, 
which,  in  any  business  doth  spoil  the  feathers  of 
round  flying  up  to  the  mark ;  the  second,  that  it 
puzzleth  and  perplexeth  the  conceits  of  many, 
that,  perhaps,  would  otherwise  co-operate  with 
him,  and  makes  a  man  walk  almost  alone  to  his 
own  ends ;  the  third,  and  greatest,  is,  that  it 
depriveth  a  man  of  one  of  the  most  principal 
instruments  for  action,  which  is  trust  and  belief. 
The  best  composition  and  temperature  is,  to  have 
openness  in  fame  and  opinion  ;  secrecy  in  habit ; 
dissimulation  in  seasonable  use  ;  and  a  power  t» 
feign  if  there  be  no  remedy. 

VII.— OF  PARENTS  AND  CHILDREN. 

THE  joys  of  parents  are  secret,  and  so  are  their 
griefs  and  fears ;  they  cannot  utter  the  one,  nor 
they  will  not  utter  the  other.  Children  sweeten 
labors,  but  they  make  misfortunes  more  bitter ; 
they  increase  the  cares  of  life,  but  they  mitigate 
the  remembrance  of  death.  The  perpetuity  by 
generation  is  common  to  beasts  ;  but  memory, 
merit,  and  noble  works,  are  proper  to  men :  and 

*  A  troth. 


BA  CON 'S  ESS  A  YS.  41 

surely  a  man  shall  see  the  noblest  works  and 
foundations  have  proceeded  from  childless  men, 
which  have  sought  to  express  the  images  of  their 
minds  where  those  of  their  bodies  have  failed ; 
so  the  care  of  posterity  is  most  in  them  that  have 
no  posterity.  They  that  are  the  first  raisers  of 
their  houses  are  most  indulgent  towards  their 
children,  beholding  them  as  the  continuance,  not 
only  of  their  kind,  but  of  their  work ;  and  so  both 
children  and  creatures. 

The  difference  in  affection  of  parents  towards 
their  several  children  is  many  times  unequal,  and 
sometimes  unworthy,  especially  in  the  mother; 
as  Solomon  saith,  "  A  wise  son  rejoiceth  the 
father,  but  an  ungracious  son  shames  the 
mother."  *  A  man  shall  see,  where  there  is  a 
house  full  of  children,  one  or  two  of  the  eldest 
respected,  and  the  youngest  made  wantons  ;  f  but 
in  the  midst  some  that  are  as  it  were  forgotten, 
who,  many  times,  nevertheless,  prove  the  best. 
The  illiberality  of  parents,  in  allowance  towards 
their  children,  is  a  harmful  error,  makes  them 
base,  acquaints  them  with  shifts,  makes  them 
sort  with  mean  company,  and  makes  them  sur- 
feit more  when  they  come  to  plenty  :  and,  there- 
fore, the  proof  $  is  best  when  men  keep  their 
authority  towards  their  children,  but  not  their 
purse.  Men  have  a  foolish  manner  (both  parents, 
and  schoolmasters,  and  servants),  in  creating  and 

*  Proverbs  x.  i :  "A  wise  son  maketh  a  glad  father,  but 
a  foolish  son  is  the  heaviness  of  his  mother." 

t  Petted — spoiled. 

J  This  word  seems  here  to  mean  "  a  plan  "  or  "  method  " 
as  proved  by  its  results. 


42  BA  COJV'S  ESS  A  VS. 

breeding  an  emulation  between  brothers  during 
childhood,  which  many  times  sorteth  to  discord 
when  they  are  men,  and  disturbeth  families.* 
The  Italians  make  little  difference  between  chil- 
dren and  nephews,  or  near  kinsfolk  ;  but  so  they 
be  of  the  lump,  they  care  not,  though  they  pass 
not  through  their  own  body  ;  and,  to  say  truth, 
in  nature  it  is  much  a  like  matter ;  insomuch 
that  we  see  a  nephew  sometimes  resembleth  an 
uncle  or  a  kinsman,  more  than  his  o\vn  parent,  as 
the  blood  happens.  Let  parents  choose  betimes 
the  vocations  and  courses  they  mean  their  chil- 
dren should  take,  for  then  they  are  most  flexible, 
and  let  them  not  too  much  apply  themselves  to 
the  disposition  of  their  children,  as  thinking  they 
will  take  best  to  that  which  they  have  most  mind 
to.  It  is  true,  that  if  the  affection,  or  aptness  of 
the  children  be  extraordinary,  then  it  is  good  not 
to  cross  it ;  but  generally  the  precept  is  good, 
"  Optimum,  elige,  suave  et  facile  illud  faciet  con- 
suetudo."  t  Younger  brothers  are  commonly 
fortunate,  but  seldom  or  never  where  the  elder 
are  disinherited. 

*  There  is  considerable  justice  in  this  remark.  Children 
should  be  taught  to  do  what  is  right  for  its  own  sake,  and 
because  it  is  their  duty  to  do  so,  and  not  that  they  may 
have  the  selfish  gratification  of  obtaining  the  reward  which 
their  companions  have  failed  to  secure,  and  of  being  led 
to  think  themselves  superior  to  their  companions.  When 
launched  upon  the  world,  emulation  will  be  quite  suffi- 
ciently forced  upon  them  by  stern  necessity. 

t  "  Select  that  course  of  life  which  is  the  most  advantage- 
ous :  habit  will  soon  render  it  pleasant  and  easily  endured." 


BACON'S  ESSAYS. 


43 


VIII.— OF  MARRIAGE  AND  SINGLE  LIFE. 

HE  that  hath  wife  and  children  hath  given 
hostages  to  fortune  ;  for  they  are  impediments  to 
great  enterprises,  either  of  virtue  or  mischief. 
Certainly  the  best  works,  and  of  greatest  merit 
for  the  public,  have  proceeded  from  the  unmar- 
ried or  childless  men,  which  both  in  affection  and 
means  have  married  and  endowed  the  public. 
Yet  it  were  great  reason  that  those  that  have 
children  should  have  greatest  care  of  future  times, 
unto  which  they  know  they  must  transmit  their 
dearest  pledges.  Some  there  are  who,  though 
they  lead  a  single  life,  yet  their  thoughts  do  end 
with  themselves,  and  account  future  times  imper- 
tinences ;  nay,  there  are  some  other  that  account 
wife  and  children  but  as  bills  of  charges  ;  nay 
more,  there  are  some  foolish  rich  covetous  men, 
that  take  a  pride  in  having  no  children,  because 
they  may  be  thought  so  much  the  richer  ;  for, 
perhaps  they  have  heard  some  talk,  "  Such  an 
one  is  a  great  rich  man,"  and  another  except  to 
it,  "  Yea,  but  he  hath  a  great  charge  of  children," 
as  if  it  were  an  abatement  to  his  riches  :  but  the 
most  ordinary  cause  of  a  single  life  is  liberty, 
especially  in  certain  self-pleasing  and  humorous 
minds,  which  are  so  sensible  of  every  restraint, 
as  they  will  go  near  to  think  their  girdles  and  gar- 
ters to  be  bonds  and  shackles.  Unmarried  men 
are  best  friends,  best  masters,  best  servants  ; 
but  not  always  best  subjects,  for  they  are  light  to 
run  away,  and  almost  all  fugitives  are  cf  that  con- 
dition. A  single  life  doth  well  with  churchmen, 


J4  £*  CON 'S  ESS  A  YS. 

for  charity  will  hardly  water  the  ground  where 
it  must  first  fill  a  pool.*  It  is  indifferent  for 
judges  and  magistrates :  for  if  they  be  facile  and 
corrupt,  you  shall  have  a  servant  five  times  worse 
than  a  wife.  For  soldiers,  I  find  the  generals 
commonly,  in  their  hortatives,  put  men  in  mind 
of  their  wives  and  children  ;  and  I  think  the  de- 
spising of  marriage  amongst  the  Turks  maketh 
the  vulgar  soldier  more  base.  Certainly  wife  and 
children  are  a  kimd  of  discipline  of  humanity  ; 
and  single  men,  though  they  be  many  times  more 
charitable,  because  their  means  are  less  exhaust, 
yet,  on  the  other  side,  they  are  more  cruel  and 
hard-hearted  (good  to  make  severe  inquisitors), 
because  their  tenderness  is  not  so  oft  called  upon. 
Grave  natures,  led  by  custom,  and  therefore  con- 
stant, are  commonly  loving  husbands,  as  was 
said  of  Ulysses,  "Vetulam  suam  prsetulit  im- 
mortalitati."  f  Chaste  women  are  often  proud 
and  froward,  as  presuming  upon  the  merit  of  their 
chastity.  It  is  one  of  the  best  bonds,  both  of 
chastity  and  obedience,  in  the  wife,  if  she  think 
her  husband  wise,  which  she  will  never  do  if  she 
find  him  jealous.  Wives  are  young  men's  mis- 
tresses, companions  for  middle  age,  and  old 
men's  nurses,  so  as  a  man  may  have  a  quarrel  { 

*  His  meaning  is,  that  if  clergymen  have  the  expenses  of 
A  family  to  support,  they  will  hardly  find  means  for  the  ex- 
ercise of  benevolence  towards  their  parishioners. 

t  "  He  preferred  his  aged  wife  Penelope  to  immortality." 
This  was  when  Ulysses  was  entreated  by  the  goddess 
Calypso  to  give  up  all  thoughts  of  returning  to  Ithaca, 
and  to  remain  with  her  in  the  enjoyment  of  immor- 
tality. 

| "  May  have  a  pretext/'  or  "excuse," 


£S$A  YS.  4$ 

to  marry  \vhcn  he  will :  but  yet  he  was  reputed 
one  of  the  wise  men  that  made  answer  to  the 
question  when  a  man  should  marry :  "  A  young 
man  not  yet,  an  elder  man  not  at  all."  It  is  often 
seen  that  bad  husbands  have  very  good  wires ; 
whether  it  be  that  it  raiseth  the  price  of  their 
husband's  kindness  when  it  comes,  or  that  the 
wives  take  a  pride  in  their  patience  ;  but  this 
never  fails,  if  Ihe  bad  husbands  were  of  their  own 
choosing,  against  their  friends'  consent,  for  then 
they  will  be  sure  to  make  good  their  own  folly. 


IX.— OF  ENVY. 

THERE  be  none  of  the  affections  which  have 
been  noted  to  fascinate  or  bewitch,  but  love  and 
envy :  they  both  have  vehement  wishes  ;  they 
frame  themselves  readily  into  imaginations  and 
suggestions,  and  they  come  easily  into  the  eye, 
especially  upon  the  presence  of  the  objects  which 
are  the  points  that  conduce  to  fascination,  if  any 
such  thing  there  be.  We  see,  likewise,  the  Scrip- 
ture calleth  envy  an  evil  eye ;  *  and  the  astrolo- 

*  So  prevalent  in  ancient  times  was  the  notion  of  the  in- 
jurious effects  of  the  eye  of  envy,  that  in  common  parlance 
the  Romans  generally  used  the  word  "  praefiscini,"  without 
risk  of  enchantment,"  or  "fascination,"  when  they  spoke 
in  high  terms  of  themselves.  They  supposed  that  they 
thereby  averted  the  effects  of  enchantment  produced  by 
the  evil  eye  of  any  envious  person  who  might  at  that  mo- 
ment possibly  be  looking  upon  them.  Lord  Bacon  prob- 
ably here  alludes  to  St.  Mark  vii.  21,  22:  "Out  of  the 
heart  of  men  proceedeth — deceit,  lasciviousness,  an  evil 
eye."  Solomon  also  speaks  of  the  evil  eye,  Prov.  xxiii.  6, 
and  zvvii,  22. 


46  BA  COX 'S  £SSsl  J19. 

gers  call  the  evil  influences  of  the  stars  evil 
aspects  ;  so  that  still  there  seemeth  to  be  acknowl- 
edged, in  the  act  of  envy,  an  ejaculation,  or  ir- 
radiation of  the  eye  ;  nay,  some  have  been  so 
curious  as  to  note,  that  the  times,  when  the  stroke 
or  percussion  of  an  envious  eye  doth  most  hurt, 
are,  when  the  party  envied  is  beheld  in  glory  cr 
triumph ;  for  that  sets  an  edge  upon  envy :  and 
besides,  at  such  times,  the  spirits  of  the  person 
envied  do  come  forth  most  into  the  outward 
parts,  and  so  meet  the  blow. 

But  leaving  these  curiosities  (though  not  un- 
worthy to  be  thought  on  in  fit  place),  we  will 
handle  what  persons  are  apt  to  envy  others,  what 
persons  are  most  subject  to  be  envied  themselves, 
and  what  is  the  difference  between  public  and 
private  envy. 

A  man  that  hath  no  virtue  in  himself  ever 
envieth  virtue  in  others ;  for  men'"  minds  will 
either  feed  upon  their  own  good,  or  upon  others' 
evil ;  and  who  wanteth  the  one  will  prey  upon 
the  other;  and  whoso  is  out  of  hope  to  attain  to 
another's  virtue,  will  seek  to  come  at  even  hand,* 
by  depressing  another's  fortune. 

A  man  that  is  busy  and  inquisitive  is  com- 
monly envious ;  for  to  know  much  of  other  men's 
matters  cannot  be,  because  all  that  ado  may  con- 
cern his  own  estate ;  therefore  it  must  needs  be 
that  he  taketh  a  kind  of  play-pleasure  in  looking 
upon  the  fortunes  of  others :  neither  can  he 
that  mindeth  but  his  own  business  find  much 
matter  for  envy ;  for  envy  is  a  gadding  passion, 

*  To  be  even  with  him. 


BACON'S 

and  walketh  the  street,  and  does  not  keep 
Lome :  "  Non  est  curiosus,  quin  idem  sit  mal- 
evolus."  * 

Men  of  noble  birth  are  noted  to  be  envious  to- 
Kvards  new  men  when  they  rise  ;  for  the  distance 
is  altered :  and  it  is  like  a  deceit  of  the  eye,  that 
•when  others  come  on  they  think  themselves  go 
back. 

Defcrmcd  persons  and  eunuchs,  and  the  old 
men  and  1  ictards,  are  envious  ;  for  he  that  can- 
not possibly  mend  his  own  case,  will  do  what  he 
can  to  impair  another's;  except  these  defects 
light  upon  a  very  brave  and  heroic  nature,  which, 
thinketh  to  make  his  natural  wants  part  of  his 
honor ;  in  that  it  should  be  said,  "  That  a  eunuch, 
or  a  lame  man,  did  such  great  matters,"  affecting 
the  honor  of  a  miracle  :  As  it  was  in  Narses  f  the 
eunuch,  and  Agesilaus  and  Tamerlane, $  that  were 
lame  men. 

*  "There  is  no  person  a  busy-body  but  what  he  is  ill- 
natured  too."  This  passage  is  from  the  Stichus  of  Plautus. 

t  Narses  superseded  Belisarius  in  the  command  of  the 
armies  of  Italy,  by  the  orders  of  the  Emporer  Justinian. 
He  defeated  Totila,  the  king  of  the  Goths  (who  had  taken 
Rome),  in  a  decisive  engagement,  in  which  the  latter  was 
slain.  He  governed  Italy  with  consummate  ability  for 
thirteen  years,  when  he  was  ungratefully  recalled  by  Justin, 
the  Second,  the  successor  of  Justinian. 

J  Tamerlane,  or  Timour,  was  a  native  of  Samarcand,  of 
•which  territory  he  was  elected  emperor.  He  overran 
Persia,  Georgia,  Hindostan,  and  captured  Bajazet,  the 
valiant  Sultan  of  the  Turks,  at  the  battle  of  Angora,  1402, 
whom  he  is  said  to  have  inclosed  in  a  cage  of  iron.  His 
conquests  extended  from  the  Irtish  and  Volga  to  the  Per- 
sian Gulf  and  from  the  Ganges  to  the  Grecian  Archipelago. 
While  preparing  for  the  invasion  of  China,  he  died,  in  the 
foth  year  of  his  age,  .A.  t).  1405,  He  was  tall  and  corpulent 


4&  3  A  CON'S  ESS  A  YS. 

The  same  is  the  case  of  r  en  that  rise  after 
calamities  and  misfortunes  ;  for  they  are  as  men 
fallen  out  with  the  tunes,  and  think  other  men's 
harms  a  redemption  of  their  own  sufferings. 

They  that  desire  to  excel  in  too  many  matters, 
out  of  levity  and  vain-glory,  are  ever  envious, 
for  they  cannot  want  work :  it  being  impossible, 
but  many,  in  some  of  those  things,  should  sur- 
pass them  ;  which  was  the  character  of  Adrian 
the  emperor,  that  mortally  envied  poets  and 
painters,  and  artificers  in  works,  wherein  he  had 
a  vein  to  excel. 

Lastly,  near  kinsfolk  and  fellows  in  office,  and 
those  that  have  been  bred  together,  are  more  apt 
to  envy  their  equals  when  they  are  raised ;  for  it 
doth  upbraid  unto  them  their  own  fortunes,  ancj 
pointeth  at  them,  and  cometh  often  into  their 
remembrance,  and  incurreth  likewise  more  into 
the  note  *  of  others ;  and  envy  ever  redoubleth 
from  speech  and  fame.  Cain's  envy  was  the 
more  vile  and  malignant  towards  his  brother 
Abel,  because  when  his  sacrifice  was  better  ac- 
cepted, there  was  nobody  to  look  on.  Thus 
much  for  those  that  are  apt  to  envy. 

Concerning  those  that  are  more  or  less  subject 
to  envy :  First,  persons  of  eminent  virtue,  when 
they  are  advanced,  are  less  envied,  for  their 
fortune  seemeth  but  due  unto  them  ;  and  no  man 
envieth  the  payment  of  a  debt,  but  rewards  and 
liberality  rather.  Again,  envy  is  ever  joined  with 
the  comparing  of  a  man's  self ;  and  where  there 

ia  person,  but  was  maimed  in  one  hand,  and  lame  on  the 
right  side. 
*  Comas  under  the  observation. 


BACON'S  ESSAYS.  ,9. 

is  no  comparison,  no  envy ;  ana  cherefor*  kings 
are  not  envied  but  by  kings.  Nevertheless,  it  :s 
to  be  noted,  that  unworthy  persons  are  most 
envied  at  their  first  coming  in,  and  afterwards 
overcome  it  better ;  whereas,  contrariwise,  per- 
sons of  worth  and  merit  are  most  envied  when 
their  fortune  continueth  long ;  for  by  that  time, 
though  their  virtue  be  the  same,  yet  it  hath  not 
the  same  lustre ;  for  fresh  men  grow  up  that 
darken  it. 

Persons  of  noble  blood  are  less  envied  in  their 
rising;  for  it  seemeth  but  right  done  to  their 
birth ;  besides,  there  seemeth  not  so  much  added 
to  their  fortune;  and  envy  is  as  the  sunbeams, 
that  beat  hotter  upon  a  bank  or  steep  rising 
ground,  than  upon  a  flat;  and,  for  the  same 
reason,  those  that  are  advanced  by  degrees  are 
less  envied  than  those  that  are  advanced  sud- 
denly, and  "per  saltum."* 

Those  that  have  joined  with  their  honor  great 
travels,  cares,  or  perils,  are  less  subject  to  envy ; 
for  men  think  that  they  earn  their  honors  hardly, 
and  pity  them  sometimes  ;  and  pity  ever  healeth 
envy :  wherefore  you  shall  observe,  that  the  more 
deep  and  sober  sort  of  politic  persons,  in  their 
greatness,  are  ever  bemoaning  themselves  what  a 
life  they  lead,  chanting,  a  "  quanta  patimur ;  "  f 
not  that  they  feel  it  so,  but  only  to  abate  the  edge 
of  envy :  but  this  is  to  be  understood  of  business 
that  is  laid  upon  men,  and  not  such  as  they  call 
unto  themselves ;  for  nothing  increaseth  envy 
more  than  an  unnecessary  and  ambitious  en- 

*  "  By  a  leap,"  /'.  e.,  over  the  heads  of  others, 
t  "  How  vast  the  evils  we  endure," 

4 


50  BA  COAT'S  ESS  A  YX. 

grossing  of  business ;  and  nothing-  doth  extin- 
guish envy  more  than  for  a  great  person  to  pre- 
serve all  other  inferior  officers  in  their  full  rights 
and  pre-eminences  of  their  places  ;  for,  by  that 
means,  there  be  so  many  screens  between  him 
and  envy. 

Above  all,  those  are  most  subject  to  envy, 
which  carry  the  greatness  of  their  fortunes  in  an 
insolent  and  proud  manner  :  being  never  well  but 
while  they  are,  showing  how  great  they  are,  either 
by  outward  pomp,  or  by  triumphing  over  all 
opposition  or  competition :  whereas  wise  men 
will  rather  do  sacrifice  to  envy,  in  suffering  them- 
selves, sometimes  of  purpose,  to  be  crossed  and 
overborne  in  things  that  do  not  much  concern 
them.  Notwithstanding  so  much  is  true,  that 
the  carriage  of  greatness  in  a  plain  and  open 
manner  (so  it  be  without  arrogancy  and  vain- 
glory) doth  draw  less  envy  than  if  it  be  in  a  more 
crafty  and  cunning  fashion  ;  for  in  that  course  a 
man  doth  but  disavow  fortune,  and  seemeth  to 
be  conscious  of  his  own  want  in  worth,  and  doth 
but  teach  others  to  envy  him. 

Lastly,  to  conclude  this  part,  as  we  said  in  the 
beginning  that  the  act  of  envy  had  somewhat  in  it 
of  witchcraft,  so  there  is  no  other  cure  of  envy 
but  the  cure  of  witchcraft  ;  and  that  is,  to  remove 
the  lot  (as  they  call  it),  and  to  lay  it  upon  another ; 
for  which  purpose  the  wiser  sort  of  great  persons 
bring  in  ever  upon  the  stage  somebody  upon 
whom  to  derive  the  envy  that  would  come  upon 
themselves ;  sometimes  upon  ministers  and  serv- 
ants, sometimes  upon  colleagues  and  associates, 
and  the  like ;  and,  for  that  turn,  there  are  never 


BA  CON'S  ESS  A  YS.  5 1 

wanting  some  persons  of  violent  and  undertaking 
natures,  who,  so  they  may  have  power  and  busi- 
ness, will  take  it  at  any  cost. 

Now,  to  speak  of  public  envy :  there  is  yet 
some  good  in  public  envy,  whereas  in  private 
there  is  none  ;  for  public  envy  is  as  an  ostracism,* 
that  eclipseth  men  when  they  get  too  great ;  and 
therefore  it  is  a  bridle  also  to  great  ones,  to  keep 
them  within  bounds. 

Tills  envy,  being  in  the  Latin  word  "  invidia,"  t 
goeth  in  the  modern  languages  by  the  name  of 
discontentment ;  of  which  we  shall  speak  in  han- 
dling sedition.  It  is  a  disease  in  a  state  like  to  in- 
fection ;  for  as  infection  spreadeth  upon  that  which 
is  sound,  and  tainteth  it,  so,  when  envy  is  gotten. 
once  into  a  state,  it  traduceth  even  the  best  actions 
thereof,  and  turneth  them  into  an  ill  odor ;  and 
therefore  there  is  little  won  by  intermingling 
of  plausible  actions ;  for  that  doth  argue  but  a 
weakness  and  a  fear  of  envy,  which  hurteth  so 
much  the  more,  as  it  is  likewise  usual  in  infec- 
tions, which,  if  you  fear  them,  you  call  them  upon 
you. 

This  public  envy  seemeth  to  beat  chiefly  upon 
principal  officers  or  ministers,  rather  than  upon 
kings  and  estates  themselves.  But  this  is  a  sure 
rule,  that  if  the  envy  upon  the  minister  be  great, 
when  the  cause  of  it  in  him  is  small ;  or  if  the 
envy  be  general  in  a  manner  upon  all  the  min- 

*  He  probably  alludes  to  the  custom  of  the  Athenians, 
who  frequently  ostracized  or  banished  by  vote  their  oublic 
men,  lest  they  should  become  too  powerful. 

t  From  "in"  and  "video,"  "to  look  upon;  "  \ .  I  '.,  \  viXr- 
pnce  to  the  so-called,  "  evil  eye  "  of  the  envious- 


'  5  j  M A  CON 'S  ESS  A  YS. 

istersr  uL  «wi  estate,  then  the  envy  (though  hid- 
den) is  truly  upon  the  state  itself.  And  so  much 
of  public  envy  or  discontentment,  and  the  differ- 
ence thereof  from  private  envy,  which  was  han- 
dled in  the  first  place. 

We  will  add  this  in  general,  touching  the 
affection  of  envy,  that  of  all  other  affections  it  is 
th ;  most  importune  and  continual ;  for  of  other 
affections  there  is  occasion  given  but  now  and 
then  ;  and  therefore  it  was  well  said,  "  Invidia 
festos  dies  non  agit :  "  *  for  it  is  ever  working  upon 
some  or  other.  And  it  is  also  noted,  that  love  and 
envy  do  make  a  man  pine,  which  other  affections 
do  not,  because  they  are  not  so  continual.  It  is 
also  the  vilest  affection,  and  the  most  depraved  ; 
for  which  cause  it  is  the  proper  attribute  of  the 
devil,  who  is  called  "  The  envious  man,  that 
soweth  tares  amongst  the  wheat  by  night ;  "  f  as 
it  always  Cometh  to  pass  that  envy  worketb 
subtilely,  and  in  the  dark,  and  to  the  prejudice 
of  good  things,  such  as  is  the  wheat. 

X.— OF  LOVE. 

THE  stage  is  more  beholding  to  love  than  the 
life  of  man ;  for  as  to  the  stage,  love  is  ever 
matter  of  comedies,  and  now  and  then  of  trage- 
dies ;  but  in  life  it  doth  much  mischief,  some- 
times like  a  Siren,  sometimes  like  a  Fury.  You 
may  observe,  that  amongst  all  the  great  and 
vorthy  persons  (whereof  the  memory  remaineth, 
»ither  ancient  or  recent),  there  is  not  one  that 

*  "  Envy  keeps  no  holidays." 
t  See  St.  Matthew  xiii.  25. 


BA  CON'S  ESS  A  KS,  53 

hath  been  transported  to  the  mad  degree  of  love, 
which  shows  that  great  spirits  and  great  business 
do  keep  out  this  weak  passion.  You  must  except, 
nevertheless,  Marcus  Antonius,  the  half  partnei 
of  the  empire  of  Rome,  and  Appius  Claudius,* 
the  Decemvir  and  lawgiver ;  whereof  the  former 
was  indeed  a  voluptuous  man,  and  inordinate  ;  but 
the  latter  was  an  austere  and  wise  man  :  and  there- 
fore it  seems  (though  rarely)  that  love  can  find 
entrance,  not  only  into  an  open  heart,  but  also 
into  a  heart  well  fortified,  if  watch  be  not  well 
kept.  It  is  a  poor  saying  of  Epicurus,  "  Satis 
magnum  alter  alteri  theatrum  sumus  :  "  f  as  if 
man,  made  for  the  contemplation  of  heaven  and 
all  noble  objects,  should  do  nothing  but  kneel 
before  a  little  idol,  and  make  himself  subject, 
though  not  of  the  mouth  (as  beasts  are),  yet  of 
the  eye,  .vhich  was  given  him  for  higher  pur- 

*  He  iniquitously  attempted  to  obtain  possession  of  the 
person  of  Virginia,  who  was  killed  by  her  father  Virginius, 
to  prevent  her  from  falling  a  victim  to  his  lust.  This  cir- 
cumstance caused  the  fall  of  the  Decemvir  at  Rome,  who 
had  been  employed  in  framing  the  code  of  laws  afterwards 
known  as  "  The  Laws  of  the  Twelve  Tables."  They  nar- 
rowly escaped  being  burnt  alive  by  the  infuriated  populace. 

t  "  We  are  a  sufficient  theme  for  contemplation,  the  one 
for  the  other."  Pope  seems,  notwithstanding  this  censure 
of  Bacon,  to  have  been  of  the  same  opinion  with  Epi- 
curus : — 

"  Know  then  thyself,  presume  not  God  to  scan, 
The  proper  study  for  mankind  is  man." 

Essay  on  Man,  Ep.  ii.  I,  2. 

Indeed  Lord  Bacon  seems  to  have  misunderstood  the  say- 
ing of  Epicurus,  who  did  not  mean  to  recommend  man  as 
the  sole  object  of  the  bodily  vision,  but  as  the  proper  theme 
for  mental  contemplation. 


5  4  •£'«*  CO  N  'S  ESS  A  YS. 

poses.  It  is  a  strange  thing  to  note  the  excess 
of  this  passion,  and  how  it  braves  the  nature  and 
value  of  things  by  this,  that  the  speaking  in  a 
perpetual  hyperbole  is  comely  in  nothing  but  in 
love ;  neither  is  it  merely  in  the  phrase ;  for 
whereas  it  hath  been  well  said,  "  That  the  arch 
flatterer,  with  whom  all  the  petty  flatterers  have 
intelligence,  is  a  man's  self;  "  certainly  the  lover 
is  more ;  for  there  was  never  proud  man  thought 
so  absurdly  well  of  himself  as  the  lover  doth  of 
the  person  loved ;  and  therefore  it  was  well  said, 
"  That  it  is  impossible  to  love  and  to  be  wise." 
Neither  doth  this  weakness  appear  to  others 
only,  and  not  to  the  party  loved,  but  to  the  loved 
most  of  all,  except  the  love  be  reciprocal ;  for  it 
is  a  true  rule,  that  love  is  ever  rewarded,  either 
with  reciprocal,  or  with  an  inward  and  secret  con- 
tempt ;  by  how  much  the  more  men  ought  to  be- 
ware of  this  passion,  which  loseth  not  only  other 
things,  but  itself.  As  for  the  other  losses,  the 
poet's  relation  *  doth  well  figure  them  :  "  That 
he  that  preferred  Helena,  quitted  the  gifts  of 
Juno  and  Pallas ;  "  for  whosoever  esteemeth  too 
much  of  amorous  affection,  quitteth  both  riches 
and  wisdom.  This  passion  hath  his  floods  in  the 
very  times  of  weakness,  which  are,  great  prosperity 
and  great  adversity,  though  this  latter  hath  been 
less  observed  ;  both  which  times  kindle  love,  and 
make  it  more  fervent,  and  therefore  show  it  to  be 
the  child  of  folly.  They  do  best  who,  if  they 
cannot  but  admit  love,  yet  make  it  keep  quarter, 
and  sever  it  wholly  from  their  serious  affairs  and 

*  He  refers  here  to  the  judgment  of  Paris,  mentioned  bf 
Ovid  in  his  Epistles,  of  the  Heroines. 


BACON'S  ESSAYS.  55 

actions  of  life;  for  if  it  check  once  with  business, 
it  troubleth  men's  fortunes,  and  maketh  men  that 
they  can  nowise  be  true  to  their  own  ends.  I 
know  not  how,  but  martial  men  are  given  to  love  : 
I  think  it  is,  but  as  they  are  given  to  wine,  for 
perils  commonly  ask  to  be  paid  in  pleasures. 
There  is  in  man's  nature  a  secret  inclination  and 
motion  towards  love  of  others,  which,  if  it  be  not 
spent  upon  some  one  or  a  few,  doth  naturally 
spread  itself  towards  many,  and  maketh  men  be- 
come humane  and  charitable,  as  it  is  seen  some- 
times in  friars.  Nuptial  love  maketh  mankind, 
friendly  love  perfecteth  it,  but  wanton  love  cor- 
rupteth  and  embaseth  it. 

XI.— OF  GREAT  PLACE. 

MEN  in  great  place  are  thrice  servants — serv- 
ants of  the  sovereign  or  state,  servants  of  fame, 
and  servants  of  business ;  so  as  they  have  no 
freedom,  neither  in  their  persons,  nor  in  their  ac- 
tions, nor  in  their  times.  It  is  a  strange  desire  to 
seek  power  and  to  lose  liberty ;  or  to  seek  power 
over  others,  and  to  lose  power  over  a  man's  self. 
The  rising  unto  place  is  laborious,  and  by  pains 
men  come  to  greater  pains  ;  and  it  is  sometimes 
base,  and  by  indignities  men  come  to  dignities. 
The  standing  is  slippery,  and  the  regress  is  either 
a  downfall,  or  at  least  an  eclipse,  which  is  a  mel- 
ancholy thing  :  "  Cum  non  sis  qui  fueris,  non  esse 
cur  velis  vivere."  *  Nay,  retire  men  cannot  when 
they  would,  neither  will  they  when  it  were  reason  ; 

*  "  Since  you  are  not  what  you  were,  there  is  no  reason 
•why  you  should  wish  to  live," 


56  BACON'S  ESSAYS. 

but  are  impatient  of  privateness  even  in  age  and 
sickness,  which  require  the  shadow ;  like  old 
townsmen,  that  will  be  still  sitting  at  their  street 
door,  though  thereby  they  offer  age  to  scorn. 
Certainly  great  persons  had  need  to  borrow  other 
men's  opinions  to  think  themselves  happy  ;  for  if 
they  judge  by  their  own  feeling,  they  cannot  find 
't :  but  if  they  think  with  themselves  what  other 
men  think  of  them,  and  that  other  men  would 
fain  be  as  they  are,  then  they  are  happy  as  it 
were  by  report,  when,  perhaps,  they  find  the  con- 
trary within ;  for  they  are  the  first  that  find  their 
own  griefs,  though  they  be  the  last  that  find  their 
own  faults.  Certainly  men  in  great  fortunes  are 
strangers  to  themselves,  and  while  they  are  in 
the  puzzle  of  business  they  have  no  time  to  tend 
their  health  either  of  body  or  mind.  "  Illi  mors  gra- 
vis  incubat,qui  notus  nimis  omnibus,  ignotus  mori- 
tur  sibi."  *  In  place  there  is  license  to  do  good  and 
evil ;  whereof  the  latter  is  a  curse  :  for  in  evil  the 
best  condition  is  not  to  will,  the  second  not  to 
can.  But  power  to  do  good  is  the  true  and  law- 
ful end  of  aspiring ;  for  good  thoughts,  though 
God  accept  them,  yet  towards  men  are  little  better 
than  good  dreams,  except  they  be  put  in  act ; 
and  that  cannot  be  without  power  and  place,  as 
the  vantage  and  commanding  ground.  Merit  and 
good  works  is  the  end  of  man's  motion  ;  and  con- 
science of  the  same  is  the  accomplishment  of 
man's  rest :  for  if  a  man  can  be  partaker  of  God's 
theatre,  he  shall  likewise  be  partaker  of  God's 
rest.  "  Et  conversus  Deus,  ut  aspiceret  opera, 

*  "  Death  presses  heavily  upon  him,  who,  well-known  t» 
ill  others,  dies  unknown  to  himself." 


BACOWS  ESSA  YS.  57 

qua  fecerunt  manus  suae,  vidit  quod  omnia  essent 
bona  nimis ;  "  *  and  then  the  Sabbath. 

In  the  discharge  of  thy  place  set  before  thee 
the  best  examples ;  for  imitation  is  a  globe  of  pre- 
cepts ;  and  after  a  time  set  before  thee  thine  own 
example ;  and  examine  thyself  strictly  whether 
thou  didst  not  best  at  first.  Neglect  not  also  the 
examples  of  those  that  have  carried  themselves 
ill  in  the  same  place ;  not  to  set  off  thyself  by 
taxing  their  memory,  but  to  direct  thyself  what  to 
avoid.  Reform,  therefore,  without  bravery  or 
scandal  of  former  times  and  persons ;  but  yet  set 
it  down  to  thyself,  as  well  to  create  good  pre- 
cedents as  to  follow  them.  Reduce  things  to  the 
first  institution,  and  observe  wherein  and  how 
they  have  degenerated ;  but  yet  ask  counsel  of 
both  times — of  the  ancient  time  what  is  best,  and 
of  the  latter  time  what  is  fittest.  Seek  to  make 
thy  course  regular,  that  men  may  know  before- 
hand what  they  may  expect ;  but  be  not  too  posi- 
tive and  peremptory;  and  express  thyself  well 
when  thou  digressest  from  thy  rule.  Preserve 
the  right  of  thy  place,  but  stir  not  questions  of 
jurisdiction ;  and  rather  assume  thy  right  in 
silence,  and  "  de  facto,"  f  than  voice  it  with 
claims  and  challenges.  Preserve  likewise  the 
rights  of  inferior  places  ;  and  think  it  more  honor 
to  direct  in  chief  than  to  be  busy  in  all.  Em- 
brace and  invite  helps  and  advices  touching  the 
execution  of  thy  piace ;  and  do  not  drive  away 

*  "  And  God  turned  to  behold  the  works  which  his  hands 
had  made,  and  ht  saw  that  everything  was  good." — See 
G«n.  i.  31. 

I  "  As  a  matter  of  course." 


58  &ACON'S  ESSAYS. 

such  as  bring  thee  information  as  meddlers,  but 
accept  of  them  in  good  part.  The  vices  of  au- 
thority are  chiefly  four :  delays,  corruption,  rough- 
ness and  facility.  For  delays  give  easy  access  ; 
keep  times  appointed ;  go  through  with  that 
which  is  in  hand,  and  interlace  not  business  but 
of  necessity.  For  corruption,  do  not  only  bind 
thine  own  hands  or  thy  servant's  hands  from 
taking,  but  bind  the  hands  of  suitors  also  from 
offering ;  for  integrity  used  doth  the  one  ;  but 
integrity  professed,  and  with  a  manifest  detesta- 
tion of  bribery,  doth  the  other ;  and  avoid  not 
only  the  fault,  but  the  suspicion.  Whosoever  is 
found  variable,  and  changeth  manifestly  without 
manifest  cause,  giveth  suspicion  of  corruption : 
therefore,  always  when  thou  changest  thine  opin- 
ion or  course,  profess  it  plainly,  and  declare  it, 
together  with  the  reasons  that  move  thee  to 
change,  and  do  not  think  to  steal  it.  A  servant  or 
a  favorite,  if  he  be  inward,  and  no  other  apparent 
cause  of  esteem,  is  commonly  thought  but  a  by- 
way to  close  corruption.  For  roughness,  it  is  a 
needless  cause  of  discontent :  severity  breedeth 
fear,  but  roughness  breedeth  hate.  Even  re- 
proofs from  authority  ought  to  be  grave,  and  not 
taunting.  As  for  facility,  *  it  is  worse  than 
bribery ;  for  bribes  come  but  now  and  then  ;  but 
if  importunity  or  idle  respects  f  lead  a  man,  he 
shall  never  be  without ;  as  Solomon  saith,  "  To 
respect  persons  is  not  good  ;  for  such  a  man  will 
transgress  for  a  piece  of  bread."  $ 

*  Too  great  easiness  of  access. 

t  Predilections  that  are  undeserved. 

|  Proverbs  xxviii.  21.    The  whole  passage  stands  thus 


BA  CON'S  ESS  A  VS.  5  9 

It  is  most  true;  that  was  anciently  spoken  :  "  A 
place  showetb  the  man ;  and  it  showeth  some  to 
the  better  and  some  to  the  worse  :  "  "  Omnium 
concensu  capax  imperii,  nisi  imperasset,"*  saith 
Tacitus  of  Galba  ;  but  of  Vespasian  he  saith, 
"  Solus  imperantium,  Vespasianus  mutatus  in 
melms  ; "  t  though  the  one  was  meant  of  suffi- 
ciency, the  other  of  manners  and  affection.  It 
h  an  assured  sign  of  a  worthy  and  generous 
spirit,  whom  honor  amends ;  for  honor  is,  or 
should  be,  the  place  of  virtue ;  and  as  in  nature 
things  move  violently  to  their  place,  and  calmly 
in  their  place,  so  virtue  in  ambition  is  violent,  in 
authority  settled  and  calm.  All  rising  to  great 
place  is  by  a  winding  stair  ;  and  if  there  be  fac- 
tions, it  is  good  to  side  a  man's  self  whilst  he  is 
in  the  rising,  and  to  balance  himself  when  he  is 
placed.  Use  the  memory  of  thy  predecessor 
fairly  and  tenderly  ;  for  if  thou  dost  not,  it  is  a 
debt  will  sure  be  paid  when  thou  art  gone.  If 
thou  have  colleagues,  respect  them  ;  and  rather 
call  them  when  they  look  not  for  it,  than  exclude 
them  when  they  have  reason  to  look  to  be  called. 
Be  not  too  sensible  or  too  remembering  of  thy 
place  in  conversation  and  private  answers  to 
suitors;  but  let  it  rather  be  said,  "  When  he  sits 
in  placfr  he  is  another  man." 


»in  our  version :  "  He  that  maketh  haste  to  be  rich  shall  not 
be  innocent.  To  have  respect  of  persons  is  not  good  ;  for, 
for  a  piece  of  bread  that  man  will  transgress." 

*  "  By  the  consent  of  all  he  was  fit  to  govern,  if  he  had 
not  governed." 

t  "  Of  the  emperors,  Vespasian  alone  changed  for  tne 
better  after  his  accession.'' 


60  BA  CON'S  ESS  A  YS. 

XII.— OF  BOLDNESS. 

IT  is  a  trivial  grammar-school  text,  but  yet 
worthy  a  wise  man's  consideration.  Question 
was  asked  of  Demosthenes,  what  was  the  chief 
part  of  an  orator  ?  he  answered,  Action  :  what 
next  ? — Action  :  what  next  again  ? — Action.  He 
said  it  that  knew  it  best,  and  had  by  nature  him- 
self no  advantage  in  that  he  commended.  A 
strange  thing,  that  that  part  of  an  orator  which 
is  but  superficial,  and  rather  the  virtue  of  a 
player,  should  be  placed  so  high  above  those 
other  noble  arts  of  invention,  elocution,  and  the 
rest ;  nay,  almost  alone,  as  if  it  were  all  in  all. 
But  the  reason  is  plain.  There  is  in  human 
nature  generally  more  of  the  fool  than  of  the 
wise ;  and  therefore  those  faculties  by  which  the 
foolish  part  of  men's  minds  is  taken  are  most 
potent.  Wonderful-like  is  the  case  of  boldness 
in  civil  business  ;  what  first  ? — boldness ;  what 
second  and  third  ? — boldness  ;  and  yet  boldness 
is  a  child  of  ignorance  and  baseness,  far  inferior 
to  other  parts  :  but,  nevertheless,  it  doth  fasci- 
nate, and  bind  hand  and  foot  those  that  are  either 
shallow  in  judgment  or  weak  in  courage,  which 
are  the  greatest  part ;  yea,  and  prevaileth  with 
wise  men  at  weak  times;  therefore  we  see  it 
hath  done  wonders  in  popular  states,  but  with 
senates  and  princes  less ;  and  more,  ever  upon 
the  first  entrance  of  bold  persons  into  action 
than  soon  after ;  for  boldness  is  an  ill  keeper  of 
promise.  Surely  as  there  are  mountebanks  for 
the  natural  body,  so  are  there  mountebanks  for 
the  politic  body  ;  men  that  undertake  great  cures, 


BA  CON'S  ESS  A  YS.  6l 

and  perhaps  have  been  lucky  in  two  or  three  ex- 
periments, but  want  the  grounds  of  science,  and 
therefore  cannot  hold  out ;  nay,  you  shall  see  a 
bold  fellow  many  times  do  Mahomet's  miracle. 
Mahomet  made  the  people  believe  that  he  would 
call  a  hill  to  him,  and  from  the  top  of  it  offer  up 
his  prayers  for  the  observers  of  his  law.  The 
people  assembled  ;  Mahomet  called  the  hill  to 
come  to  him  again  and  again  ;  and  when  the  hill 
stood  still,  he  was  never  a  whit  abashed,  but  said, 
*'  If  the  hill  will  not  come  to  Mahomet,  Mahomet, 
•will  go  to  the  hill."  So  these  men  when  they 
have  promised  great  matters  and  failed  most 
shamefully,  yet  (if  they  have  the  perfection  of 
boldness)  they  will  but  slight  it  over,  and  make 
a  turn,  and  no  more  ado.  Certainly  to  men  of 
great  judgment,  bold  persons  are  a  sjDort  to  be- 
hold ;  nay,  and  to  the  vulgar  also  boldness  hath 
somewhat  of  the  ridiculous  ;  for  if  absurdity  be 
the  subject  of  laughter,  doubt  you  not  but  great 
boldness  is  seldom  without  some  absurdity ;  es- 
pecially it  is  a  sport  to  see  when  a  bold  fellow  is 
out  of  countenance,  for  that  puts  his  face  into  a 
most  shrunken  and  wooden  posture,  as  needs  it 
must;  for  in  bashfulness  the  spirits  do  a  little  go 
and  come  ;  but  with  bold  men,  upon  like  occa- 
sion, they  stand  at  a  stay;  like  a  stale  at  chess, 
where  it  is  no  mate,  but  yet  the  game  cannot 
stir  :  but  this  last  were  fitter  for  a  satire  than  for 
a  serious  observation.  This  is  well  to  be  weighed, 
that  boldness  is  ever  blind  ;  for  it  seeth  not  dan- 
gers and  inconveniences :  therefore  it  is  ill  in 
counsel,  good  in  execution  ;  so  that  the  right  use 
of  bold  persons  is,  that  they  never  command 


6  3  BA  COWS  ESS  A  YS. 

in  chief,  but  be  seconds  and  under  the  direction 
of  others;  for  in  counsel  it  is  good  to  see  dan- 
gers, and  in  execution  not  to  see  them  except 
they  be  very  great. 

XIIL— OF   GOODNESS,    AND    GOODNESS 
OF  NATURE, 

/  TAKE  goodness  in  this  sense,  the  affecting  of 
the  weal  of  men,  which  is  that  the  Grecians  call 
"  philanthropia ;  "  and  the  word  humanity  (as  it 
is  used)  is  a  little  too  light  to  express  it.  Good- 
ness I  call  the  habit,  and  goodness  of  nature  the 
inclination.  This,  of  all  virtues  and  dignities  of 
the  mind,  is  the  greatest,  being  the  character  of 
the  Deity :  and  without  it  man  is  a  busy,  mis- 
chievous, wretched  thing,  no  better  than  a  kind 
of  vermin.  Goodness  answers  to  the  theolog- 
ical virtue  charity,  and  admits  no  excess  but 
error.  The  desire  of  power  in  excess  caused  the 
angels  to  fall ;  *  the  desire  of  knowledge  in  excess 
caused  man  to  fall ;  but  in  charity  there  is  no 
excess,  neither  can  angel  or  man  come  in  danger 
by  it.  The  inclination  to  goodness  is  imprinted 
deeply  in  the  nature  of  man ;  insomuch,  that  if 
it  issue  not  towards  men,  it  will  take  unto  other 
living  creatures  ;  as  it  is  seen  in  the  Turks,  a  cruel 
people,  who  nevertheless  are  kind  to  beasts,  and 

*  It  is  not  improbable  that  this  passage  suggested  Pope's 
beautiful  lines  in  the  Essay  on  Man,  Ep.  i.  125-8. 
"  Price  still  is  aiming  at  the  blest  abodes, 
Men  would  be  angels,  angels  would  be  gods. 
Aspiring  to  be  gods,  if  angels  fell, 
Aspiring  to  be  angels,  men  rebel."* 


BA  CON'S  ESS  A  YS.  63 

give  alms  to  dogs  and  birds :  insomuch  as  Bus- 
bechius*  reporteth,  a  Christian  boy  in  Constan- 
tinople had  like  to  have  been  stoned  for  gagging 
in  a  waggishness  a  long-billed  fowl,  f  Errors, 
indeed,  in  this  virtue,  of  goodness  or  charity, 
may  be  committed.  The  Italians  have  an  un- 
gracious proverb,  "  Tanto  buon  che  val  niente  : " 
— "  so  good,  that  he  is  good  for  nothing :  "  and 
one  of  the  doctors  of  Italy,  Nicholas  Machiavel,f 

*  Auger  Gislen  Busbec,  or  Busbequius,  a  learned  traveler^ 
"born  at  Comines,  in  Flanders,  in  1522.  He  was  employed 
by  the  Emperor  Ferdinand  as  ambassador  to  the  Sultan 
Solyman  II.  He  was  afterwards  ambassador  to  France-, 
where  he  died  in  1592.  His  letters  relative  to  his  travels 
in  the  East,  which  are  written  in  Latin,  contain  much  in- 
teresting information.  They  were  the  pocket  companion 
of  Gibbon,  and  are  highly  praised  by  him. 

t  In  this  instance  the  stork  or  crane  was  probably  pro- 
tected not  on  the  abstract  grounds  mentioned  in  the  texf, 
but  for  reasons  of  state  policy  and  gratitude  combined.  In 
Eastern  climes  the  cranes  and  dogs  are  far  more  effica- 
cious than  human  agency  in  removing  filth  and  offal,  and 
thereby  diminishing  the  chances  of  pestilence.  Supersti- 
tion, also,  may  have  formed  another  motive,  as  we  learn 
from  a  letter  written  from  Adrianople  by  Lady  Montagu, 
in  1718,  that  storks  were  "held  there  in  a  sort  of  religious 
reverence,  because  they  are  supposed  to  make  every 
winter  the  pilgrimage  to  Mecca.  To  say  truth,  they  are 
the  happiest  subjects  under  the  Turkish  government,  and 
are  so  sensible  of  their  privileges,  that  they  walk  the  streets 
without  fear,  and  generally  build  their  nests  in  the  lower 
parts  of  the  houses.  Happy  are  those  whose  houses  are 
so  distinguished,  as  the  vulgar  Turks  are  perfectly  per- 
suaded that  they  will  not  be  that  year  attacked  either  by 
fire  or  pestilence."  Storks  are  still  protected  by  municipal 
law  in  Holland,  and  roam  unmolested  about  the  market- 
places. 

|  Nicolo  Machiavelli,  a  Florentine  statesman.     He  wrote 

Discourses  on  the  first  Decade  of  Livy,"  which  were  con« 


64  BACOWS  ESSAYS. 

had  the  confidence  to  put  in  writing,  almost  in 
plain  terms,  "  That  the  Christian  faith  had  given 
up  good  men  in  prey  to  those  that  are  tyrannical 
and  unjust ;  "  which  he  spake,  because,  indeed, 
there  was  never  law,  or  sect,  or  opinion  did  so 
much  magnify  goodness  as  the  Christian  religion 
doth  :  therefore,  to  avoid  the  scandal  and  the 
danger  both,  it  is  good  to  take  knowledge  of  the 
errors  of  a  habit  so  excellent.  Seek  the  good  of 
other  men,  but  be  not  in  bondage  to  their  faces 
or  fancies ;  for  that  is  but  facility  or  softness, 
which  taketh  an  honest  mind  prisoner.  Neither 
give  thou  ^Esop's  cock  a  gem,  who  would  be 
better  pleased  and  happier  if  he  had  had  a. 
barley-corn.  The  example  of  God  teacheth  the 
lesson  truly  ;  "  He  sendeth  his  rain,  and  maketh 
his  sun  to  shine  upon  the  just  and  the  unjust;  "* 
but  he  doth  not  rain  wealth,  nor  shine  honor  and 
virtue  upon  men  equally :  common  benefits  are 

spicuous  for  their  liberality  of  sentiment,  and  just  and  pro- 
found reflections.  This  work  was  succeeded  by  his  famous 
treatise.  "  II  Principe," — "  The  Prince,"  his  patron, 
Caesar  Borgia,  being  the  model  of  the  perfect  prince  there 
described  fry  him.  The  whole  scope  of  this  work  is  directed 
to  one  object — the  maintenance  of  power,  however  ac- 
quired. Though  its  precepts  are  no  doubt  based  upon  the 
actual  practice  of  the  Italian  politicians  of  that  day,  it  has 
been  suggested  by  some  writers  that  the  work  was  a  covert 
exposure  of  the  deformity  of  the  shocking  maxims  that  it 
professes  to  inculcate.  The  question  of  his  motives  has 
been  much  discussed,  and  is  still  considered  open.  The 
word  "  Machiavellism  "  has,  however,  been  adopted  to  de- 
note all  that  is  deformed,  insincere,  and  perfidious  in  poli- 
tics. He  died  in  great  povertv,  in  the  year  1527. 

*  St.  Matthew  v.  5:  "  For  he  maketh  his  sun  to  rise  on 
the  evil  and  on  the  good,  and  sendeth  rain  on  the  just  and 
on  the  unjust." 


SA  CON 'S  ESS  A  YS.  65 

to  be  communicate  with  all,  but  peculiar  benefits 
with  choice.  And  beware  how  in  making  the 
portraiture  thou  breakest  the  pattern  ;  for  divinity 
maketh  the  love  of  ourselves  the  pattern  :  the 
love  of  our  neighbors  but  the  portraiture  :  "  Sell 
all  thou  hast,  and  give  it  to  the  poor,  and  follow 
me : "  *  but  sell  not  all  thou  hast  except  thou 
come  and  follow  me  ;  that  is,  except  thou  have  a 
vocation  wherein  thou  mayest  do  as  much  good 
with  little  means  as  with  great ;  the  otherwise, 
in  feeding  the  streams,  thou  driest  for  fountain. 
Neither  is  there  only  a  habit  of  goodness  directed 
by  right  reason ;  but  there  is  in  some  men,  even 
in  nature,  a  disposition  towards  it ;  as,  on  the 
other  side,  there  is  a  natural  malignity  :  for  there 
be  that  in  their  nature  do  not  affect  the  good  of 
others.  The  lighter  sort  of  malignity  turneth. 
but  to  a  crossness,  or  forwardness,  or  aptness 
to  oppose,  or  difficileness,  or  the  like ;  but  the: 
deeper  sort  to  envy,  and  mere  mischief.  Such, 
men  in  other  men's  calamities,  are,  as  it  were, 
in  season,  and  are  ever  on  the  loading  part :  not 
so  good  as  the  dogs  that  licked  Lazarus'  sores,  f 
but  like  flies  that  are  still  buzzing  upon  anything 
that  is  raw ;  misanthropi,  that  make  it  their 
practice  to  bring  men  to  the  bough,  and  yet  have 
never  a  tree  for  the  purpose  in  their  gardens,  as 

*  This  is  a  portion  of  our  Saviour's  reply  to  the  rioh  man 
•who  asked  him  what  he  should  do  to  inherit  eternal  life  : 
"  Then  Jesus  beholding  him  loved  him,  and  said  unto  him, 
One  thing  thou  lackest ;  go  thy  way,  sell  whatsoever  thou 
hast,  and  give  to  the  poor,  and  thou  shall  have  treasure 
in  heaven  ;  and  come,  take  up  the  cross,  and  follow  me." 
— St  Mark  x.  21. 

1  See  St.  Luke  xvi,  21. 


66  BA  CON'S  ESS  A  YS. 

Timon  had :  *  such  dispositions  are  the  very 
errors  of  human  nature,  and  yet  they  are  the 
fittest  timber  to  make  great  politics  of  ;  like  to 
knee  timber,!  that  is  good  for  ships  that  are 
ordained  to  be  tossed,  but  not  for  building 
houses  thit  shall  stand  firm.  The  parts  and 
signs  of  goodness  are  many.  If  a  man  be 
gracious  >\nd  courteous  to  strangers,  it  shows  he 
is  a  citizen  of  the  world,  and  that  his  heart  is  no 
island  cut  off  from  other  lands,  but  a  continent 
that  joi»,s  to  them  :  if  he  be  compassionate  to- 
wards t/ie  afflictions  of  others,  it  shows  that  his 
heart  \1  like  the  noble  tree  that  is  wounded  itself 
when  it  gives  the  balm  :  t  if  he  easily  pardons 
and  remits  offences,  it  shows  that  his  mind  is 
planted  above  injuries,  so  that  he  cannot  be 
shot :  if  he  be  thankful  for  small  benefits,  it 

*  Timon  of  Athens,  as  he  is  generally  called  (being  so 
Styled  by  Shakespeare  in  the  play  which  he  has  founded 
on  his  story),  was  surnamed  the  "  Misanthrope,"  from  the 
hatred  which  he  bore  to  his  fellow-men.  He  was  attached 
to  Apemantus,  another  Athenian  of  similar  character  to 
himself,  and  he  professed  to  esteem  Alcibiades,  because  he 
foresaw  that  he  would  one  day  bring  ruin  on  his  country- 
Going  to  the  public  assembly  on  one  occasion,  he  mounted 
the  rostrum,  and  stated  that  he  had  a  fig-tree  on  which 
many  worthy  citizens  had  ended  their  days  by  the  halter ; 
that  he  was  going  to  cut  it  down  for  the  purpose  of  build- 
ing on  the  spot,  and  therefore  recommended  all  such  as 
were  inclined  to  avail  themselves  of  it  before  it  was  toa 
late. 

t  A  piece  of  timber  that  has  grown  crooked,  and  has 
been  so  cut  that  the  trunk  and  branch  form  an  angle. 

t  He  probably  here  refers  to  the  myrrh-tree.  Incision 
is  the  method  usually  adopted  for  extracting  the  resinous 
juices  of  trees ;  as  in  the  india-rubber  auci  gutta-percha 
trees, 


ESSA  YS.  *y 

Shows  that  he  weighs  men's  minds,  an.\  mM:  their 
trash :  but,  above  all,  if  he  have  St.  PauJ's  per- 
fection, that  he  would  wish  to  be  an  anathema* 
from  Christ  for  the  salvation  of  his  brethren,  it 
shows  much  of  a  divine  nature,  and  a  kind  of 
conformity  with  Christ  himself. 

XIV.— OF  NOBILITY. 

WE  will  speak  of  nobility  first  as  a  portion  ox 
an  estate,  then  as  a  condition  of  particular  per- 
sons. A  monarchy,  where  there  is  no  nobility  at 
all,  is  ever  a  pure  and  absolute  tyranny,  as  that 
of  the  Turks ;  for  nobility  attempers  sovereignty, 
and  draws  the  eyes  of  the  people  somewhat  aside 
from  the  line  royal :  but  for  democracies  they 
need  it  not ;  and  they  are  commonly  more  quiet 
and  less  subject  to  sedition  than  where  there  are 
stirps  of  nobles ;  for  men's  eyes  are  upon  the 
business,  and  not  upon  the  persons;  or  if  upon 
the  persons,  it  is  for  the  business  sake,  as  fittest, 
and  not  for  flags  and  pedigree.  We  see  the 
Switzers  last  well,  notwithstanding  their  diversity 
of  religion  and  of  cantons ;  for  utility  is  their 
bond,  and  not  respects. t  The  united  provinces 
of  the  Low  Countries  $  in  their  government 

*  "  A  votive,"  and  in  the  present  instance  "  a  vicarious 
offering."  He  alludes  to  the  words  of  St.  Paul  in  hi" 
Second  Epistle  to  Timothy  ii.  10 :  "  Therefore  I  endure  aU 
things  for  the  elect's  sakes,  that  they  may  also  obtain  th« 
salvation  which  is  in  Christ  Jesus  with  eternal  glory." 

t  "  Consideration  of,"  or  "predilection  for,  particuk*. 
persons." 

J  The  Low  Countries  had  then  recently  emancipate-" 
themselves  from  the  galling  yoke  of  Spain.  They  wer» 
called  the  Seven  United  Provinces  of  the  Netherland' 


68  £  AGON'S  ESSAYS. 

excel ;  for  where  there  is  an  equality  the  consul- 
tations are  more  indifferent,  and  the  payments 
and  tributes  more  cheerful.  A  great  and  potent 
nobility  addeth  majesty  to  a  monarch ;  but 
diminisheth  power,  and  putteth  life  and  spirit 
into  the  people,  but  presseth  their  fortune.  It 
is  well  when  nobles  are  not  too  great  for  sover- 
eignty nor  for  justice  ;  and  yet  maintained  in 
that  height,  as  the  insolency  of  inferiors  may  be 
broken  upon  them  before  it  come  on  too  fast 
upon  the  majesty  of  kings.  A  numerous  nobility 
causeth  poverty  and  inconvenience  in  a  state,  for 
it  is  a  surcharge  of  expense  ;  and  besides,  it  being 
of  necessity  that  many  of  the  nobility  fall  in  time 
to  be  weak  in  fortune,  it  maketh  a  kind  of  dis- 
proportion between  honor  and  means. 

As  for  nobility  in  particular  persons,  it  is  a 
reverend  thing  to  see  an  ancient  castle  or  build- 
ing not  in  decay,  or  to  see  a  fair  timber-tree  soui/d 
and  perfect ;  how  much  more  to  behold  an  ancient 
noble  family,  which  hath  stood  against  the  waves 
and  weathers  of  time  !  for  new  nobility  is  but  Lie 
act  of  power,  but  ancient  nobility  is  the  act  of 
time.  Those  that  are  first  raised  to  nobility  are 
commonly  more  virtuous,*  but  less  innocent,  thru 
their  descendants ;  for  there  is  rarely  any  rising 
but  by  a  commixture  of  good  and  evil  arts  ;  b'.it 
it  is  reason  f  the  memory  of  their  virtues  remain 
to  their  posterity,  and  their  faults  die  with  theiu- 

*  This  passage  may  at  first  sight  appear  somewhat  co  »- 
tradictory;  but  he  means  to  say  that  those  who  are  fii  it 
•nnoblea  will  commonly  be  found  to  be  more  conspicuo  is 
tor  the  prominence  of  their  qualities,  both  good  and  bad 

t  Consistent  with  reason  and  justice. 


BA  CON'S  ESS  A  YS.  69 

selves.  Nobility  of  birth  commonly  abateth  in- 
dustry ;  and  he  that  is  not  industrious,  envieth  he 
that  is  ;  besides,  noble  persons  cannot  go  much 
higher  ;  and  he  that  standeth  at  a  stay  when 
others  rise,  can  hardly  avoid  motions  of  envy. 
On  the  other  side,  nobility  extinguisheth  the  pas- 
sive envy  from  others  towards  them,  because  they 
aie  in  possession  of  honor.  Certainly,  kings  that 
have  able  men  of  their  nobility  shall  find  ease  in 
employing  them,  and  a  better  slide  into  their 
business;  for  people  naturally  bend  to  them  as 
born  in  some  sort  to  command. 

XV.— OF    SEDITIONS    AND     TROUBLES. 

SHEPHERDS  of  people  had  need  know  the  cal- 
endars of  tempests  in  state,  which  are  commonly 
greatest  when  things  grow  to  equality;  as  natural 
tempests  are  greatest  about  the  equinoctia,*  and 
as  there  are  certain  hollow  blasts  of  wind  and 
secret  swellings  of  seas  before  a  tempest,  so  are 
there  in  states : 

"  Ille  etiam  caecos  instare  tumultus 

Saspe  monet,  fraudesque  et  operta  tumescere  bella."  t 

Libels  and  licentious  discourses  against  the  state, 
when  they  are  frequent  and  open ;  and  in  like 
sort  false  news,  often  running  up  and  down,  to 
the  disadvantage  of  the  state,  and  hastily  em- 
braced, are  amongst  the  signs  of  troubles.  Vir- 
gil, giving  the  pedigree  of  Fame,  saith  she  was 
sister  to  the  giants  : 

*  The  periods  of  the  Equinoxes. 

t  "  He  often  warns,  too,  that  secret  revolt  is  impending, 
that  treachery  and  open  warfare  are  ready  to  burst  forth." 


JO  BACON'S  ESSAYS. 

*  Ulam  Terra  parens,  ira  irritata  Deorum, 
Extremam  (at  perhibent)  Cceo  Enceladoque  so.", 
Progenuit."* 

As  if  fames  were  the  relics  of  seditions  past ; 
but  they  are  no  less  indeed  the  preludes  of  sedi- 
tions to  come.  Howsoever  he  noteth  it  right, 
that  seditious  tumults  and  seditious  fames  differ 
no  more  but  as  brother  and  sister,  masculine  and 
feminine  ;  especially  if  it  come  to  that,  that  the 
best  actions  of  a  state,  and  the  most  plausible, 
and  which  ought  to  give  greatest  contentment, 
are  taken  in  ill  sense,  and  traduced  :  for  that 
shows  the  envy  great,  as  Tacitus  saith  :  "  Con- 
flata  magna  invidia,  seu  bene,  seu  male,  gesta 
premunt."  f  Neither  doth  it  follow,  that  because 
these  fames  are  a  sign  of  troubles,  that  the  sup- 
pressing of  them  with  too  much  severity  should 
be  a  remedy  of  troubles ;  for  the  despising  of 
them  many  times  checks  them  best,  and  the 
going  about  to  stop  them  doth  but  make  a 
wonder  long-lived.  Also  that  kind  of  obedience, 
•which  Tacitus  speaketh  of,  is  to  be  held  sus- 
pected :  "  Erant  in  officio,  ced  tamen  qui  mallent 
imperantium  mandata  interpretari,  quam  exse- 
qui ;  "  t  disputing,  excusing,  cavilling  upon  man- 

* "  Mother  Earth,  exasperated  at  the  wrath  of  the 
Deities,  produced  her,  as  they  tell,  a  last  birth,  a  sister  to 
tke  giants  Cceus  and  Enceladus." 

t  "  Great  public  odium  once  excited,  his  deeds,  whether 
eood  or  whether  bad,  cause  his  downfall."  Bacon  has 
Here  quoted  incorrectly,  probably  from  memory.  The 
words  of  Tacitus  are  (Hist.  B.  i.  C.  7) — "  Inviso  semel 
principe  seu  bene,  seu  male,  facta  premunt," — "The  rul°r 
once  detested,  his  actions,  whether  good  or  whether  bad, 
cause  his  downfall." 

*  *  They  attended  to  their  duties,  but  still,  as  preferring 


BA  CONJS  ESS  A  YS.  7  r 

dates  and  directions,  is  a  kind  of  shaking  off  the 
yoke,  and  assay  of  disobedience  ;  especially  if  in 
those  disputings  they  which  are  for  the  direction 
speak  fearfully  and  tenderly,  and  those  that  are 
against  it  audaciously. 

Also,  as  Machiavel  noteth  well,  when  princes, 
that  ought  to  be  common  parents,  make  them- 
selves as  a  party,  and  lean  to  a  side ;  it  is,  as  a 
boat  that  is  overthrown  by  uneven  weight  on  the 
one  side ;  as  was  well  seen  in  the  time  of  Henry 
the  Third  of  France  ;  for  first  himself  entered 
league  *  for  the  extirpation  of  the  Protestants, 
and  presently  after  the  same  league  was  turned 
upon  himself  :  for  when  the  authority  of  princes 
is  made  but  an  accessory  to  a  cause,  and  that 
there  be  other  bands  that  tie  faster  than  the  band 
cf  sovereignty,  kings  begin  to  be  put  almost  out 
of  possession. 

Also,  when  discords,  and  quarrels,  and  fac- 
tions, are  carried  openly  and  audaciously,  it  is  a 
sign  the  reverence  of  government  is  lost ;  for  the 
motions  of  the  greatest  persons  in  a  government 
ought  to  be  as  the  motions  of  the  planets  under 
*primum  mobile,"  f  according  to  the  old  opinion, 

rather  to  discuss  the  commands  of  their  rulers,  than  to 
obey  them." 

*  He   alludes  to  the  bad  policy  of  Henry  the  Third  of 
Trance,  who  espoused  the  part   of  "  the    League "  which 
was  formed  by  the  Duke  of  Guise  and  other  Catholics  for 
the  extirpation  of  the  Protestant  faith.     When  too  late,  he 
discovered  his  error,  and,  finding  his  own  authority  entirely 
superseded,  he  caused  the  Duke  of  Guise  and  the  Cardinal 
De  Lorraine,  his  brother,  to  be  assassinated. 

*  ''  The  primary  motive  power."     He  alludes  to   an  im- 
aginary centre  of  gravitation,  or  central  body,  which  was 
supposed  to  set  all  the  other  heavenly  bodies  in  motion. 


1 2  BA  CON'S  £SSA  yS. 

wnich  is,  that  every  of  them  is  carried  swiftly 
by  the  highest  motion,  and  softly  in  their  own 
motion  ;  and  therefore,  when  great  ones  in  their 
own  particular  motion  move  violently,  and  as 
Tacitus  expresseth  it  well,  "liberius  quam  ut 
imperantium  meminissent,"  *  it  is  a  sign  the 
orbs  are  out  of  frame  :  for  reverence  is  that 
wherewith  princes  are  girt  from  God,  who  threat- 
eneth  the  dissolving  thereof ;  "  Solvam  cingula 
regum."  f 

So  when  any  of  the  tour  pillars  of  govern- 
ment are  mainly  shaken  or  weakened  (which 
are  religion,  justice,  counsel,  and  treasure),  men 
had  need  to  pray  for  fair  weather.  But  let  us 
pass  from  this  part  of  predictions  (concerning 
which,  nevertheless,  more  light  may  be  taken  from 
that  which  followeth)  and  let  us  speak  first  of  the 
materials  of  seditions  ;  then  of  the  motives  of 
them  ;  and  thirdly  of  the  remedies. 

Concerning  the  materials  of  seditions,  it  is  a 
thing  well  to  be  considered ;  for  the  surest  way 
to  prevent  seditions  (if  the  times  do  bear  it)  is  to 
take  away  the  matter  of  them;  for  if  there  be 
fuel  prepared,  it  is  hard  to  tell  whence  the  spark 
shall  come  that  shall  set  it  on  fire.  The  matter 
of  seditions  is  of  two  kinds ;  much  poverty  and 
much  discontentment.  It  is  certain,  so  many  over- 
thrown estates  so  many  votes  for  troubles. 

*  "  Too  freely  to  remember  their  own  rulers." 
t  "  I  will  unloose  the  girdles  of  kings."  He  probably  al- 
ludes here  to  the  first  verse  of  the  45th  chapter  of  Isaiah  : 
"  Thus  saith  the  Lord  to  his  anointed,  to  Cyrus,  whose 
light  hand  I  have  upholden  to  subdue  nations  before  him : 
and  I  will  loose  the  loins  of  kings,  to  open  before  him  the 
two-leaved  gates." 


BA  CON'S  ESS  A  YS.  73 

Lucan  noteth  well  the  state  of  Rome  before  the 
civil  war  : 

"  Hincusura  vorax,  rapidumque  in  tempore  fosnus, 
Hinc  concussa  fides,  et  multis  utile  be  llum."  * 

This  same  "multis  utile  bellum,"  f  is  an  assured 
and  infallible  sign  of  a  state  disposed  to  seditions 
and  troubles  ;  and  if  this  poverty  and  broken 
estate  in  the  better  sort  be  joined  with  a  want 
and  necessity  in  the  mean  people  the  danger  is 
imminent  and  great ;  for  the  rebellions  of  the 
belly  are  the  worst.  As  for  discontentments,  they 
are  in  the  politic  body  like  to  humors  in  the 
natural,  which  are  apt  to  gather  a  preternatural 
heat  and  to  inflame ;  and  let  no  prince  measure 
the  danger  of  them  by  this,  whether  they  be  jus'; 
or  unjust:  for  that  were  to  imagine  people  to  be 
too  reasonable,  who  do  often  spurn  at  their  own, 
good  ;  nor  yet  by  this,  whether  the  griefs  where- 
upon they  rise  be  in  fact  great  or  small ;  for  they 
are  the  most  dangerous  discontentments  where  the; 
fear  is  greater  than  the  feeling  :  "  Dolendi  modus, 
timendi,  non  item :  "  \  besides,  in  great  oppres* 
sions,  the  same  things  that  provoke  the  patience,  du 
•withal  mate  §  the  courage  ;  but  in  fears  it  is  not  so  1 
neither  let  any  prince  or  state  be  secure  concern- 
ing discontentments,  because  they  have  been  ofteil), 
or  have  been  long,  and  yet  no  peril  hath  ensued 
for  as  it  is  true  that  every  vapor  or  fume  doth.  racr. 

*  "  Hence  devouring  usury,  and  interest  accumulating  frl 
lapse  of  time, — hence  shaken  credit,  and  warfare,  profitaH  I 
to  the  many." 

t  "  Warfare  profitable  to  the  many." 

J  "  To  grief  there  is  a  limit,  not  so 

f  «  Check,"  or  «  daunt," 


74    '  BACON'S  ESSAYS. 

turn  into  a  storm,  so  it  is  nevertheless  true  that 
storms,  though  they  blow  over  divers  times,  yet 
may  fall  at  last;  and,  as  the  Spanish  proverb 
noteth  well,  "  The  cord  breaketh  at  the  last 
by  the  weakest  pull."  || 

The  causes  and  motives  of  seditions  are,  in- 
novation in  religion,  taxes,  alteration  of  la\vs  and 
customs,  breaking  of  privileges,  general  oppres- 
sion, advancement  of  unworthy  persons,  stran- 
gers, dearths,  disbanded  soldiers,  factions  grown 
desperate ;  and  whatsoever  in  offending  people 
joineth  and  knitteth  them  in  a  common  cause. 

For  the  remedies,  there  may  be  some  general 
preservatives,  whereof  we  will  speak :  as  for  the 
just  cure,  it  must  answer  to  the  particular  disease  : 
and  so  be  left  to  counsel  rather  than  rule. 

The  first  remedy,  or  prevention,  is  to  remove 
by  all  means  possible  that  material  cause  of  sedi- 
tion whereof  we  spake,  which  is,  want  and  poverty 
in  the  estate :  f  to  which  purpose  serveth  the 
opening  and  well-balancing  of  trade  ;  the  cherish- 
ing of  manufactures  ;  the  banishing  of  idleness ; 
the  repressing  of  waste  and  excess,  by  sumptuary 
laws ;  $  the  improvement  and  husbanding  of  the 

*  This  is  similar  to  the  proverb  now  in  common  use : 
*  'Tis  the  last  feather  that  breaks  the  back  of  the  camel." 

t  The  state. 

}  Though  sumptuary  laws  are  probably  just  in  theory, 
they  have  been  found  impracticable  in  any  other  than  in- 
fant states.  Their  principle,  however,  is  certainly  recog- 
nized in  such  countries  as  by  statutory  enactment  discoun- 
tenance gaming.  Those  who  are  opposed  to  such  laws 
upon  principle,  would  do  well  to  look  into  Bernard  Mande- 
vjlle's  "Fable  of  the  Bees," — or  "Private  Vir,: ,  I  ,.hlic 
Benefits."  The  Romans  Lad  numerous  sumptuary  laws 


Z A  CON'S  ESSAYS.  75 

soil;  the  regulating  of  prices  of  things  vendible; 
the  moderating  of  taxes  and  tributes,  and  the  like. 
Generally,  it  is  to  be  foreseen  that  the  population 
of  a  kingdom  (especially  if  it  be  not  mown  down, 
by  wars)  do  not  exceed  the  stock  of  the  kingdom 
which  should  maintain  them  :  neither  is  the  pop* 
ulation  to  be  reckoned  only  by  number ;  for  a 
smaller  number,  that  spend  more  and  earn  less, 
do  wear  out  an  estate  sooner  than  a  greater  num- 
ber that  live  lower  and  gather  more  :  therefore  the 
multiplying  of  nobility,  and  other  degrees  of  qual- 
ity, in  an  over  proportion  to  the  common  people, 
doth  speedily  bring  a  state  to  necessity ;  and  so 
doth  likewise  an  overgrown  clergy,  for  they  bring 
nothing  to  the  stock  ;  *  and,  in  like  manner,  when 
more  are  bred  scholars  than  preferments  can  take 
off. 

It  is  likewise  to  be  remembered,  that,  foras- 
much as  the  increase  of  any  estate  must  be  upon, 
the  foreigner  f  (for  whatsoever  is  somewhere  got- 
ten is  somewhere  lost),  there  be  but  three  things 
which  one  nation  selletl  unto  another  ;  the  com- 
modity, as  nature  yieldeth  it ;  the  manufacture  ; 
and  the  vecture,  or  carriage  ;  so  that,  if  these  three 
wheels  go,  wealth  will  flow  as  in  a  spring  tide. 
And  it  cometh  many  times  to  pass,  that,  "  mater- 
iam  superabit  opus,"  %  that  the  work  and  carriage 

and  in  the  middle  ages  there  were  many  enactments  in  this 
country  against  excess  of  expenditure  upon  wearing  ap- 
parel and  the  pleasures  of  the  table. 

*  He  means  that  they  do  not  add  to  the  capital  of  the 
country. 

t  At  the  expense  of  foreign  countries. 

{  "  The  workmanship  will  surpass  the  material." — Ovid, 
Metamorpht  B,  ii,  j,  5, 


76  BACON'S  ESSAYS. 

is  more  worth  than  the  material,  and  enricheth  a 
state  more  :  as  is  notably  seen  in  the  Low  Country- 
men, who  have  the  best  mines*  above  ground  in 
the  world. 

Above  all  things,  good  policy  is  to  be  used,  that 
the  treasure  and  monies  in  a  state  be  not  gathered 
into  few  hands ;  for,  otherwise,  a  state  may  have 
\  great  stock,  and  yet  starve ;  and  money  is  like 
muck,  f  not  good  except  to  be  spread.  This  is 
done  chiefly  by  suppressing,  or,  at  least,  keeping 
a  straight  hand  upon  the  devouring  trades  of 
usury,  engrossing  great  pasturages,  and  the  like. 

For  removing  discontentments,  or,  at  least,  the 
danger  of  them,  there  is  in  every  state  (as  we  know) 
two  portions  of  subjects,  the  nobles  and  common- 
alty. When  one  of  these  is  discontent,  the  dan- 
ger is  not  great ;  for  common  people  are  of  slow 
motion,  if  they  be  not  excited  by  the  greater  sort; 
and  the  greater  sort  are  of  small  strength  except 
the  multitude  be  apt  and  ready  to  move  of  them- 
selves ;  then  is  the  danger,  when  the  greater  sort 
do  but  wait  for  the  troubling  of  the  waters  among 
the  meaner,  that  then  they  may  declare  them- 
selves. The  poets  feign  that  the  rest  of  the  gods 
would  have  bound  Jupiter;  which  he  hearing  of, 
by  the  counsel  of  Pallas,  sent  for  Briareus,  with 
his  hundred  hands,  to  come  in  to  his  aid  :  an  em- 
blem, no  doubt,  to  show  how  safe  it  is  for  mon- 
archs  to  make  sure  of  the  good  will  of  common 
people. 

To  give  moderate  liberty  for  griefs  and  discon- 
tentments to  evaporate  (so  it  be  without  too  great 

•  He  alludes  to  the  manufactures  of  the  Low  Cowrtrie*. 
f  Like  manure, 


BA  CON 'S  ESS  A  VS.  7  7 

insolency  or  bravery),  is  a  safe  way  :  for  he  that 
turneth  the  humors  back,  and  maketh  the  wound 
bleed  inwards,  endangereth  mabln  ulce/s  and  per- 
nicious imposthumations. 

The  part  of  Epimetheus*  might  well  become 
Prometheus,  in  the  case  of  discontentments,  for 
there  is  not  a  better  provision  against  them. 
Epimetheus,  when  griefs  and  evils  flow  abroad,  at 
last  shut  the  lid,  and  kept  hope  in  the  bottom  of 
the  vessel.  Certainly,  the  politic  and  artificial 
nourishing  and  entertaining  of  hopes,  and  carry- 
ing men  from  hopes  to  hopes,  is  one  of  best  anti- 
dotes against  the  poison  of  discontentments  :  and 
it  is  a  certain  sign  of  a  wise  government  and  pro- 
ceeding, when  it  can  hold  men's  hearts  by  hopes, 
when  it  cannot  by  satisfaction,  and  when  it  can 
handle  things  in  such  manner  as  no  evil  shall 
appear  so  peremptory  but  that  it  hath  some  out- 
let of  hope  ;  which  is  the  less  hard  to  do,  because 
both  particular  persons  and  factions  are  apt 
enough  to  flatter  themselves,  or  at  least  to  brave 
that  which  they  believe  not. 

Also  the  foresight  and  prevention,  that  there  be 

*  The  myth  of  Pandora's  box,  which  is  here  referred  to, 
is  related  in  the  "  Works  and  Days  "  of  Hesiod.  Epime- 
theus was  the  personification  of  "  Afterthought,"  while  his 
brother  Prometheus  represented  "  Forethought,"  or  pru- 
dence. It  was  not  Epimetheus  that  opened  the  box,  but 
Pandora, — "  All-gift,"  whom,  contrary  to  the  advice  of  his 
brother,  he  had  received  at  the  hands  of  Mercury,  and  had 
made  his  wife.  In  their  house  stood  a  closed  jar,  which 
they  were  forbidden  to  open.  Till  her  arrival  this  had  been 
kept  untouched  :  but  her  curiosity  prompting  her  ^to  open 
th«  lid,  all  the  evils  hitherto  unknown  to  man  flew  out  and 
spread  over  the  earth,  and  she  only  shut  it  down  in  time  to 
prevent  the  escape  of  Hope. 


78  SA  CON'S  ESS  A  YS. 

no  likely  or  fit  head  whereunto  discontented  per* 
sons  may  resort,  and  under  whom  they  may  join, 
is  a  known,  but  an  excellent  point  of  ciution.  I 
understand  a  fit  head  to  be  one  that  hath  great- 
ness  and  reputation,  that  hath  confidence  with  the 
discontented  party,  and  upon  whom  they  turn 
their  eyes,  and  that  is  thought  discontented  in  his 
own  particular:  which  kind  of  persons  are  either 
to  be  won  and  reconciled  to  the  state,  and  that  in 
a  fast  and  true  manner;  or  to  be  fronted  with 
some  other  of  the  same  party  that  may  oppose 
them,  and  so  divide  the  reputation.  Generally, 
the  dividing  and  breaking  of  all  factions  and  com- 
binations that  are  adverse  to  the  state,  and  setting 
them  at  distance,  or,  at  least,  distrust  amongst 
themselves,  is  not  one  of  the  worst  remedies  ;  fo  * 
it  is  a  desperate  case,  if  those  that  hold  with  the 
proceeding  of  the  state  be  full  of  discord  and  fac- 
tion, and  those  that  are  against  it  be  entire  and 
united. 

I  have  noted,  that  some  witty  and  sharp 
speeches,  which  have  fallen  from  princes,  have 
given  fire  to  seditions.  Caesar  did  himself  infinite 
hurt  in  that  speech — "  Syllanescivitliteras,  non  po- 
tuit  dictare  ; "  *  for  it  did  utterly  cut  off  th^t  hope 

*  "  Sylla  did  not  know  his  letters,  and  so  he  could  not 
dictate."  This  saying  is  attributed  by  Suetonius  to  Julius 
Caesar.  It  is  a  play  on  the  Latin  verb  "dictare,"  which 
means  either  "  to  dictate,"  or  "  to  act  the  part  of  Dicta- 
tor," according  to  the  context.  As  this  saying  was  pre- 
sumed to  be  a  reflection  on  Sylla's  ignorance,  and  to  imply 
that  by  reason  thereof  he  was  unable  to  maintain  his  power, 
it  was  concluded  by  the  Roman  people  that  Caesar,  who 
was  an  elegant  scholar,  feeling  himself  subject  to  no  such 
inability,  did  not  intend  speedily  to  yield  the  reins  of 
power. 


BA  CON'S  ESS  A  VS.  79 

which  men  had  entertained,  that  he  would  at  one 
time  or  other  give  over  his  dictatorship.  Galb  un- 
did himself  by  that  speech,'*  Legi  a  se  militem,  non 
crni ;  "  *  for  it  put  the  soldiers  out  of  hope  of  the 
of  the  donative.  Probus,  likewise,  by  that  speech 
"  Si  vixero,  non  opus  erit  amplius  Romano  imperio 
militibus  ; "  f  a  speech  of  great  despair  for  the 
soldiers,  and  many  the  like.  Surely  princes  had 
need  in  tender  matters  and  ticklish  times  to  be- 
ware what  they  say,  especially  in  these  short 
speeches,  which  fly  abroad  like  darts,  and  are 
thought  to  be  shot  out  of  their  secret  intentions ; 
for  as  for  large  discourses,  they  are  flat  things, 
and  not  so  much  noted. 

Lastly,  let  princes,  against  all  events,  not  be 
without  some  great  person,  one  or  rather  more, 
of  military  valor,  near  unto  them,  for  the  repress- 
ing of  seditions  in  their  beginnings  ;  for  without 
that,  there  useth  to  be  more  trepidation  in  court 
upon  the  first  breaking  out  of  troubles  than  were 
fit;  and  the  state  runneth  the  danger  of  that 
which  Tacitus  saith ;  "  Atque  is  habitus  animo- 
rum  fuit,  ut  pessimum  facinus  auderent  pauci, 
plures  vellent  omnes,  paterentur  :  "  t  but  let  such 
military  persons  be  assured,  and  well  reputed  of, 
rather  than  factious  and  popular;  holding  also 
good  correspondence  with  the  other  great  men  in 
the  state,  or  else  the  remedy  is  worse  than  the 
disease. 

*  "  That  soldiers  were  levied  by  him,  not  bought." 

t  "  If  I  live,  there  shall  no  longer  be  need  of  soldiers  in 

the  Roman  empire." 

J  "  And  such  was  the  state  of  feeling,  that  a  few  dared 

to  perpetrate  the  worst  of  crimes  j  more  wished  to  do  so, 

all  submitted  to  it," 


8o  BACON'S  ESSAYS. 

XVI.— OF  ATHEISM. 

I  HAD  rather  believe  all  the  fables  in  the  leg 
end,*  and  the  Talmud,!  and  the  Alcoran,  than 
that  this  universal  frame  is  without  a  mind  ;  and, 
therefore,  God  never  wrought  miracle  to  convince 
atheism,  because  his  ordinary  works  convince  it. 
It  is  true,  that  a  little  philosophy  \  inclineth 
man's  mind  to  atheism,  but  depth  in  philosophy 
bringeth  men's  minds  about  to  religion  ;  for  while 
the  mind  of  man  looketh  upon  second  causes 
scattered,  it  may  sometimes  rest  in  them,  and  go 
no  further ;  but  when  it  beholdeth  the  chain  of 
them  confederate,  and  linked  together,  it  must 
needs  fly  to  Providence  and  Deity  :  nay,  even 
that  school  which  is  most  accused  of  atheism 
doth  most  demonstrate  religion :  that  is,  the 
school  of  Leucippus,§  and  Democritus,  \  and  Epi- 

*  He  probably  alludes  to  the  legends  or  miraculous 
stories  of  the  saints,  such  as  walking  with  their  heads  off, 
preaching  to  the  fishes,  sailing  over  the  sea  on  a  cloak, 
etc.,  etc. 

t  This  is  the  book  that  contains  the  Jewish  traditions, 
and  the  Rabbinical  explanations  of  the  law.  It  is  replete 
with  wonderful  narratitves. 

\  This  passage  not  improbably  contains  the  germ  of 
Pope's  famous  lines, — 

"  A  little  learning  is  a  dangerous  thing ; 
Drink  deep,  or  taste  not  the  Pierian  spring." 

§  A  Philosopher  of  Abdera ;  the  first  who  taught  the 
system  of  atoms,  which  was  afterwards  more  fully  de- 
veloped by  Democritus  and  Epicurus. 

H  He  was  a  disciple  of  the  last  named  philosopher,  and 
held  the  same  principles  :  he  also  denied  the  existence  of 
the  soul  after  death.  He  is  considered  to  have  been  the 
parent  of  experimental  Philospphy,  and  was  the  first  t« 


BACON'S  ESS  A  YS.  8 1 

curus,  for  it  is  a  thousand  times  more  credible 
that  four  mutable  elements,  and  one  immutable 
fifth  essence,*  duly  and  eternally  placed,  need 
no  God,  than  that  an  army  of  infinite  small  por- 
tions, or  seeds  unplaced,  should  have  produced 
this  order  and  beauty  without  a  divine  marshal. 
The  Scripture  saith,  "  The  fool  hath  said  in  his 
heart,  there  is  no  God  ;  "  f  it  is  not  said,  "  The 
fool  hath  thought  in  his  heart ; "  so  as  he 
rather  saith  it  by  rote  to  himself,  as  that  he  would 
have,  than  that  he  can  thoroughly  believe  it,  or 
be  persuaded  of  it ;  for  none  deny  there  is  a  God, 
but  those  for  whom  it  maketh  J  that  there  were 
no  God.  It  appeareth  in  nothing  more,  that 
a":heism  is  rather  in  the  lip  than  in  the  heart  of 
re\an,  than  by  this,  that  atheists  will  ever  be  talk- 
ing of  that  their  opinion,  as  if  they  fainted  in  it 
•within  themselves,  and  would  be  glad  to  be 
strengthened  by  the  consent  of  others  ;  nay  more, 
you  shall  have  atheists  strive  to  get  disciples,  as 
it  fareth  with  other  sects  ;  and,  which  is  most  of 
all,  you  shall  have  of  them  that  will  suffer  for 
atheism,  and  not  recant ;  whereas,  if  they  did  truly 
think  that  there  were  no  such  thing  as  God,  why 
should  they  trouble  themselves  ?  Epicurus  is 
charged,  that  he  did  but  dissemble  for  his  credit's 
sake,  when  he  affirmed  there  were  blessed  natures, 
but  such  as  enjoyed  themselves  without  having 
respect  to  the  government  of  the  world  ;  wherein 

teach,  what  is  now  confirmed  by  science,  that  the  Milky 
Way  is  an  accumulation  of  stars. 

*  Spirit.  t  Psalm  xiv.  i,  and  liii.  I. 

\  To  whose  (seeming)  advantage  it  is ;  the  wish  being 
father  to  the  thought, 


82  BA  CON'S  ESS  A  YS. 

they  say  he  did  temporize,  though  in  secret  he 
thought  there  was  no  God :  but  certainly  he  is 
traduced,  for  his  words  are  noble  and  divine  : 
"  Non  Decs  vulgi  negare  prof  an  um  ;  sed  vulgi 
opiniones  Diis  applicare  profanum."  *  Plato 
could  have  said  no  more ;  and  although  he  had 
the  confidence  to  deny  the  administration,  he 
had  not  the  power  to  deny  the  nature.  The  In- 
dLns  f  of  the  west  have  names  for  their  particular 
gods,  though  they  have  no  name  for  God  :  as  if 
the  heathens  should  have  had  the  names  Jupiter, 
Apollo,  Mars,  etc.,  but  not  the  word  Deus,  which 
shows  that  even  those  barbarous  people  have  the 
notion,  though  they  have  not  the  latitude  and  ex- 
tent of  it ;  so  that  against  atheists  the  very  savages 
take  part  with  the  very  subtlest  philosophers. 
The  contemplative  atheist  is  rare  ;  a  Diagoras,  % 
a  Bion,  §  a  Lucian  ||  perhaps,  and  some  others ; 
and  yet  they  seem  to  be  more  than  they  are ;  for 

*  "  It  is  not  profane  to  deny  the  existence  of  the  Deities 
of  the  vulgar:  but  to  apply  to  the  Divinities  the  received 
notions  of  the  vulgar  is  profane." 

t  He  alludes  to  the  native  tribes  of  the  continent  of 
America  and  the  West  Indies. 

|  He  was  an  Athenian-philosopher,  who  from  the  greatest 
superstition  became  an  avowed  atheist,  He  was  proscribed 
by  the  Areopagus  for  speaking  against  the  gods  with  rid- 
icule and  contempt,  and  is  supposed  to  have  died  at 
Corinth. 

§  A  Greek  philosopher,  a  disciple  of  Theodorus  the 
atheist,  to  whose  opinions  he  adhered.  His  life  was  said 
to  have  been  profligate,  and  his  death  superstitious. 

||  Lucian  ridiculed  the  follies  and  pretensions  of  some  of 
the  ancient  philosophers;  but  though  the  freedom  of  his 
style  was  such  as  to  cause  him  to  be  censured  for  impiety, 
he  hardly  deserves  the  stigma  of  atheism  here  cast  upon 
him  by  the  learned  author. 


BA  COJV'S  ESS  A  VS.  83 

that  all  that  impugn  a  received  religion,  or  super- 
stition, are,  by  the  adverse  part,  branded  with 
the  name  of  atheists  ;  but  the  great  atheist  indeed 
are  hypocrites,  which  are  ever  handling  holy 
things  but  without  feeling  ;  so  as  they  must  needs 
be  cauterized  in  the  end.  The  causes  of  atheism 
are,  divisions  in  religion,  if  they  be  many ;  for 
any  one  main  division  addeth  zeal  to  both  sides, 
but  many  divisions  introduce  atheism  :  another 
is,  scandal  of  priests,  when  it  is  come  to  that 
which  St.  Bernard  saith,  "  Non  est  jam  dicere,  ut 
populus,  sic  sacerdos  ;  quia  nee  sic  populus,  ut 
sacerdos  :  "  *  a  third  is,  custom  of  profane  scoff- 
ing in  holy  matters,  which  doth  by  little  and  little 
deface  the  reverence  of  religion  ;  and  lastly, 
learned  times,  specially  with  peace  and  prosperity ; 
for  troubles  and  adversities  do  more  bow  men's 
minds  to  religion.  They  that  deny  a  God  destroy 
a  man's  nobility ;  for  certainly  man  is  of  kin  to 
the  beasts  by  his  body  ;  and  if  he  be  not  of  kin 
to  God  by  his  spirit,  he  is  a  base  and  ignoble 
creature.  It  destroys  likewise  magnanimity,  and 
the  raising  of  human  nature  ;  for  take  an  example 
of  a  dog,  and  mark  what  a  generosity  and  cour- 
age he  will  put  on  when  he  finds  himself  main- 
tained by  a  man,  who  to  him  is  instead  of  a  God, 
"  or  melior  natura  ;  "  *  which  courage  is  mani- 

§  "  It  is  not  for  us  now  to  say,  '  Like  priest  like  people,' 
for  the  people  are  not  even  so  bad  •as,  the  priest."  St.  Ber- 
nard, abbot  of  Clairvaux,  preached  the  second  Crusade 
against  the  Saracens,  and  was  unsparing  in  his  censures  of 
the  sins  then  prevalent  among  the  Christian  priesthood. 
His  writings  are  voluminous,  and  by  some  he  has  been 
considered  as  the  latest  of  the  fathers  of  the  Church. 

*  "  A  superior  nature," 


84  BACON'S  ESSAYS. 

festly  such  as  that  creature,  without  that  confi- 
dence of  a  better  nature  than  his  own,  could  never 
attain.  So  man,  when  he  resteth  and  assureth 
himself  upon  divine  protection  and  favor, 
gathereth  a  force  and  faith,  which  human  nature 
in  itself  could  not  obtain  ;  therefore,  as  atheism 
is  in  all  respects  hateful,  so  in  this,  that  it  de- 
priveth  human  nature  of  the  means  to  exalt 
itself  above  human  fraility.  As  it  is  in  partic- 
ular persons,  so  it  is  in  nations  ;  never  was 
there  such  a  state  for  magnanimity  as  Rome. 
Of  this  state  hear  what  Cicero  saith :  "  Quam 
volumus,  licet,  Patres  conscripti,  nos  amemus, 
tamen  nee  numero  Hispanos,  nee  robore  Gallos, 
nee  calliditate  Pcenos,  nee  artibus  Graecos,  nee 
denique  hoc  ipso  hujus  gentis  et  terrae  domestico 
nativoque  sensu  Italos  ipsos  et  Latinos ;  sed 
pietate,  ac  religione,  atque  hac  una  sapientia, 
quod  Deorum  immortalium  numine  omnia  regi, 
gubernarique  perspeximus,  omnes  gentes,  nation- 
csque  superavimus."  * 

*  "  We  may  admire  ourselves,  conscript  fathers,  as  much 
as  we  please  ;  still,  neither  by  numbers  did  we  vanquish  the 
Spaniards,  nor  by  bodily  strength  the  Gauls,  nor  by  cun- 
ning the  Carthaginians,  nor  through  the  arts  the  Greeks, 
nor,  in  fine,  by  the  inborn  and  native  good  sense  of  this 
our  nation,  and  this  our  race  and  soil,  the  Italians  and 
Latins  themselves;  but  through  our  devotion  and  our  re- 
ligious feeling,  and  this,  the  sole  true  wisdom,  the  having 
perceived  that  all  things  are  regulated  and  governed  by  the 
providence  of  the  immortal  Gods,  have  we  subdued  all 
races  and  nations." 


SA  COWS  ESS  A  YS.  8$ 

XVII.— OF  SUPERSTITION. 

)T  were  better  to  have  no  opinion  of  God  at  all 
than  such  an  opinion  as  is  unworthy  of  him ;  for 
ths  one  is  unbelief,  the  other  is  contumely  :*  and 
ceitainly  superstition  is  the  reproach  of  the  Deity. 
P.'utarch  saith  well  to  that  purpose,  "  Surely," 
saith  he,  "  I  had  rather  a  great  deal  men  snould 
si.y  there  was  no  such  man  at  all  as  Plutarch, 
tli.tui  that  they  should  say  that  there  was  one  Plu- 
tarch that  would  eat  his  children  f  as  soon  as 
they  were  born  ;  "  as  the  poet  speak  of  Saturn  : 
and,  as  the  contumely  is  greater  towards  God,  so 
the  danger  is  greater  towards  men.  Atheism 
leaves  a  man  to  sense,  to  philosophy,  to  natural 
piety,  to  laws,  to  reputation :  all  which  may  be 
grades  to  an  outward  moral  virtue,  though  religion 
were  not;  but  superstition  dismounts  all  these, 
and  erecteth  an  absolute  monarchy  in  the  minds 
of  men  :  therefore,  atheism  did  never  perturb 
states  ;  for  it  makes  men  wary  of  themselves,  as 
looking  no  further,  and  we  see  the  times  inclined 
to  atheism  (as  the  time  of  Augustus  Caesar)  were 
civil  times ;  but  superstition  hath  been  the  con- 
fusion of  many  states,  and  bringeth  in  a  new 
"  primum  mobile,"  \  that  ravisheth  all  the  spheres 
of  government.  The  master  of  superstition  is 

*  The  justice  of  this  position  is  perhaps  somewhat 
doubtful.  The  superstitious  man  must  have  some  scruples, 
•while  he  who  believes  not  in  a  God  (if  there  is  such  a 
person)  needs  have  nonet 

t  Time  was  personified  in  Saturn,  and  by  this  story  was 
meant  its  tendency  to  destroy  whatever  it  has  brought  inta 
existence. 

\  The  primary  motive  power. 


86  BA  CON 'S  £SSA  YS. 

the  people,  and  in  all  superstition  wise  men  follow 
foois  :  and  arguments  are  fitted  to  practice  in  a 
reversed  order.  It  was  gravely  said  by  some  of  the 
prelates  in  the  Council  of  Trent,*  '-here  the  doc- 
trine of  the  schoolmen  bare  great  sway,  that  the 
schoolmen  were  like  astronomers,  which  did  feign 
eccentrics  f  and  epicycles,  $  and  such  engines  of 
orbs  to  save  §  the  phenomena,  though  they  knew 
there  was  no  such  things ;  and,  in  like  manner, 
that  the  schoolmen  had  framed  a  number  of 
subtle  and  intricate  axioms  and  theorems,  to  save 
the  practice  of  the  Church.  The  causes  of  super- 
stition are,  pleasing  and  sensual  rites  and  cere- 
monies ;  excess  of  outward  and  pharisaical  holi- 
ness; overgreat  reverence  of  traditions  which 
cannot  but  load  the  Church  ;  the  stratagems  of 
prelates  for  their  own  ambition  and  lucre ;  the 
favoring  too  much  of  good  intentions,  which 
openeth  the  gate  to  conceits  and  novelties ;  the 
taking  an  aim  at  divine  matters  by  human,  which 
cannot  but  breed  mixture  of  imaginations  ;  and, 
lastly,  barbarous  times,  especially  joined  with 
calamities  and  disasters.  Superstition,  w''hout 
a  veil,  is  a  deformed  thing ;  for  as  it  ajdetli 
deformity  to  an  ape  to  be  so  like  a  man,  so  the 
similitude  of  superstition  to  religion  makes  it  the 
more  deformed :  and  as  wholesome  meat  cor- 

•This  Council  commenced  in  1545,  and  lasted  eighteen, 
years.  It  was  convened  for  the  purpose  of  opposing  the 
rising  spirit  of  Protestantism,  and  of  discussing  and  settling 
the  disputed  points  of  the  Catholic  faith. 

t  Irregular  or  anomalous  movements. 

|  An  epicycle  is  a  smaller  circle,  whose  centre  is  in  th» 
circumference  of  a  greater  one. 

§  To  account  for, 


B  4  C  OWS  ESS  A  VS.  8,9 

ruptetn  to  little  worms,  so  good  terms  ana  oraers 
corrupt  into  a  number  of  petty  observances. 
There  is  a  superstition  in  avoiding  superstition, 
when  men  think  to  do  best  if  they  go  furthest 
from  the  superstition  formerly  received  ;  there- 
fore care  would  be  had  that  (as  it  fareth  in  ill 
purgings)  the  good  be  not  taken  away  with  the 
bad,  which  commonly  is  done  when  the  people  is 
the  reformer. 

XVIII.— OF  TRAVEL. 

TRAVEL,  in  the  younger  sort,  is  a  part  of  edu- 
cation ;  in  the  elder,  a  part  of  experience.  He 
that  travelleth  into  a  country,  before  he  hath 
some  entrance  into  the  language,  goeth  to  school, 
and  not  to  travel.  That  young  men  travel  under 
some  tutor  or  grave  servant,  I  allow  well ;  so 
that  he  be  such  a  one  that  hath  the  language, 
and  hath  been  in  the  country  before ;  whereby 
he  may  be  able  to  tell  them  what  things  are 
worthy  to  be  seen  in  the  country  where  they  go, 
what  acquaintances  they  are  to  seek,  what  exer- 
cises or  discipline  the  place  yielded ;  for  else 
young  men  shall  go  hooded,  and  look  abroad 
little.  It  is  a  strange  thing,  that  in  sea  voyages, 
where  there  is  nothing  to  be  seen  but  sky  and 
sea,  men  should  make  diaries ;  but  in  land  travel, 
wherein  so  much  is  to  be  observed,  for  the  most 
part  they  omit  it ;  as  if  chance  were  fitter  to  be 
registered  than  observation  :  let  diaries,  there- 
fore, be  brought  in  use.  The  things  to  be  seen 
and  observed  are,  the  courts  of  princes,  espe- 
cially when  they  give  audience  to  ambassadors 


88  BA  CON 'S  ESS  A  YS. 

the  courts  of  justice,  while  they  sit  and  hear 
causes  ;  and  so  of  consistories  *  ecclesiastic ; 
the  churches  and  monasteries,  with  the  monu- 
ments which  are  therein  extant ;  the  walls  and 
fortifications  of  cities  and  towns  ;  and  so  the 
havens  and  harbors,  antiquities  and  ruins,  libra- 
ries, colleges,  disputations,  and  lectures,  where 
any  are ;  shipping  and  navies ;  houses  and  gar- 
dens of  state  and  pleasure,  near  great  cities ; 
armories,  arsenals,  magazines,  exchanges,  burses, 
warehouses,  exercises  of  horsemanship,  fencing, 
training  of  soldiers,  and  the  like :  comedies, 
such  whereunto  the  better  sort  of  persons  do 
resort  treasuries  of  jewels  and  robes  ;  cabinets 
and  rarities ;  and,  to  conclude,  whatsoever  is 
memorable  in  the  places  where  they  go ;  after  all 
which  the  tutors  or  servants  ought  to  make  dil- 
igent inquiry.  As  fo/  triumphs,  masks,  feasfs, 
weddings,  funerals,  capital  executions,  and  such 
shows,  men  need  not  be  put  in  mind  of  them : 
yet  are  they  not  to  be  neglected.  If  you  will 
have  a  young  man  to  put  his  travel  into  a  little 
room,  and  in  short  time  to  gather  much,  this  you 
must  do  :  first,  as  was  said,  he  must  have  some 
entrance  into  the  language  before  he  goeth ; 
then  he  must  have  such  a  servant,  or  tutor,  as 
knoweth  the  country,  as  was  likewise  said:  let 
him  carry  with  him  also  some  card,  or  book,  de- 
scribing the  country  where  he  travelleth,  which 
will  be  a  good  key  to  his  inquiry;  let  him  keep 
also  a  diary ;  let  him  not  stay  long  in  one  city  or 
town,  more  or  less  as  the  place  deserveth,  but 

*  Synods,  or  council. 


£A  COATS  ESS  A  YS.  89 

not  long ;  nay,  when  he  stayeth  in  one  city  or 
town,  let  him  change  his  lodging  from  one  end 
and  part  of  the  town  to  another,  which  is  a  great 
adamant  of  acquaintance ;  let  him  sequester 
himself  from  the  company  of  his  countrymen, 
and  diet  in  such  places  where  there  is  good  com- 
pany of  the  nation  where  he  travelleth  :  let  him, 
upon  his  removes  from  one  place  to  another, 
procure  recommendation  to  some  person  of 
quality  residing  in  the  place  whither  he  removeth, 
that  he  may  use  his  favor  in  those  things  he 
desireth  to  see  or  know  ;  thus  he  may  abridge 
his  travel  with  much  profit.  As  for  the  acquaint- 
ance which  is  to  be  sought  in  travel,  that  which 
is  most  of  all  profitable,  is  acquaintance  with  the 
secretaries  and  employed  men  *  of  ambassadors ; 
for  so  in  travelling  in  one  country  he  shall  suck 
the  experience  of  many  :  let  him  also  see  and 
visit  eminent  persons  in  all  kinds,  which  are  of 
great  name  abroad,  that  he  may  be  able  to  tell 
how  the  life  agreeth  with  the  fame ;  for  quarrels, 
they  are  with  care  and  discretion  to  be  avoided  ; 
they  are  commonly  for  mistresses,  healths,*  place, 
and  words ;  and  let  a  man  beware  how  he 
keepeth  company  with  choleric  and  quarrelsome 
persons  ;  for  they  will  engage  him  into  their  own 
quarrels.  When  a  traveller  returneth  home,  let 
him  not  leave  the  countries  where  he  hath  trav- 
elled altogether  behind  him,  but  maintain  a  corres- 
pondence by  letters  with  those  of  his  acquaint- 
ance which  are  of  most  worth  ;  and  let  his  travel 

*  At  the  present  day  called  "attaches." 
t  He  probably  means  the  refusing  to  join  on  the  occasion 
of  drinking  healths  when  taking  wine. 


90  BA  COWS  ESS  A  YS. 

appear  rather  ii?  his  discourse  than  in  his  apparel 
or  gesture  ;  and  in  his  discourse  let  him  be  rather 
advised  in  his  answers,  than  forward  to  tell 
stories ;  and  let  it  appear  that  he  doth  not  change 
his  country  manners  for  those  of  foreign  parts ; 
but  only  prick  in  some  flowers  of  that  he  hath 
learned  abroad  into  the  customs  of  his  own 
country. 

XIX.— OF  EMPIRE. 

IT  is  a  miserable  state  of  mind  to  have  few 
things  to  desire,  and  many  things  to  fear ;  and 
yet  that  commonly  in  the  case  of  kings,  who 
being  at  the  highest,  want  matter  of  desire,* 
which  makes  their  minds  more  languishing ;  and 
have  many  representations  of  perils  and  shadows, 
which  makes  their  minds  the  less  clear ;  and 
this  is  one  reason  also  of  that  effect  which  the 
Scripture  speaketh  of,  "  That  the  king's  heart  is 
inscrutable  :  "  f  for  multitude  of  jealousies,  and 
lack  of  some  predominant  desire,  that  should 
marshal  and  put  in  order  all  the  rest,  maketh 
any  man's  heart  hard  to  find  or  sound.  Hrnce 
it  comes  likewise,  that  princes  many  times  make 
themselves  desires,  and  set  their  hearts  upon 
toys;  sometimes  upon  a  building;  sometimes 
upon  erecting  of  an  order;  sometimes  upon  the 
advancing  of  a  person ;  sometimes  upon  obtain- 
.ng  excellency  in  some  art,  or  feat  of  the  hand  : 
as  Nero  for  playing  on  the  harp;  Domitian  for 
certainty  of  the  hand  with  the  arrow ;  Commodus 

*  Something  to  create  excitement. 

f  "The  heart  of  kings  is  unsearchable.  — Prov.  v.  3. 


SACOWS  &SSAYS.  91 

for  playing  at  fence ;  *  Caracalla  for  driving 
chariots,  and  the  like.  This  seemeth  incredible 
unto  those  that  know  not  the  principle,  that  the 
mind  of  man  is  more  cheered  and  refreshed  by 
profiting  in  small  things  than  by  standing  at  a 
stayt  i'1  great.  We  see  also  that  kings  that 
have  been  fortunate  conquerors  their  first  years, 
it  being  not  possible  for  them  to  go  forward  in- 
finitely, but  that  they  must  have  some  check  or 
arrest  in  their  fortunes,  turn  in  their  latter  years 
to  be  superstitious  and  melancholy ;  as  did 
Alexander  the  Great,  Dtoclesian,$  and  in  our 
memory,  Charles  the  Fifth, §  and  others  ;  for  he 
that  is  used  to  go  forward,  and  findeth  a  stop, 
falleth  out  of  his  own  favor,  and  is  not  the  thing 
he  was. 

To  speak  now  of  the  true  temper  of  empire,  it 
is  a  thing  rare  and  hard  to  keep  ;  for  both  tem- 
per and  distemper  consist  of  contraries ;  but  it  is 
one  thing  to  mingle  contraries,  another  to  in- 
terchange them.  The  answer  of  Apollonius  to 
"Vespasian  is  full  of  excellent  instruction.  Ves- 
pasian asked  him,  "  What  was  Nero's  over- 
throw ? "  he  answered,  "  Nero  could  touch  and 
tune  the  harp  well ;  but  in  government  some- 
times he  used  to  wind  the  pins  too  high,  some- 

*  Commoclus  fought  naked  in  public  as  a  gladiator,  and 
prided  himself  of  his  skill  as  a  swordsman. 

t  Making  a  stop  at,  or  dwelling  too  long  upon. 

J  After  a  prosperous  reign  of  twenty-one  years,  Diocle- 
sian  abdicated  the  throne,  and  retired  to  a  private  station. 

§  After  having  reigned  thirty-five  years,  he  abdicated  the 
thrones  of  Spain  and  Germany,  and  passed  the  two  last 
years  or  his  life  in  retiring  at  St.  Just,  a  convent  in  Estre- 
iBadura. 


5 ^  BA  co/s's  £SSA  ys. 

times  to  let  them  down  too  low."  And  certain 
it  is,  that  nothing  destroyeth  authority  so  much 
as  the  unequal  and  untimely  interchange  of 
power  pressed  too  far,  and  relaxed  too  much. 

This  is  true,  that  the  wisdom  of  all  these  lat- 
ter times  in  princes'  affairs  is  rather  fine  deliveries, 
and  shif tings  of  dangers  and  mischiefs,  when 
they  are  near,  than  solid  and  grounded  courses 
to  keep  them  aloof :  but  this  is  but  to  try  mas- 
teries with  fortune ;  and  let  men  beware  how  they 
neglect  and  suffer  matter  of  trouble  to  be  pre- 
pared. For  no  man  can  forbid  the  spark,  nor 
tell  whence  it  may  come.  The  difficulties  in 
princes'  business  are  many  and  great ;  but  the 
greatest  difficulty  is  often  in  their  own  mind. 
For  it  is  common  with  princes  (saith  Tacitus)  to 
will  contradictories  :  "  Sunt  plerumque  regum 
voluntates  vehementes,  et  inter  se  contrariae  ; "  * 
for  it  is  the  solecism  of  power  to  think  to  com- 
mand the  end,  and  yet  not  to  endure  the  mean. 

Kings  have  to  deal  with  their  neighbors,  their 
wives,  their  children,  their  prelates  or  clergy, 
their  nobles,  their  second  nobles  or  gentlemen, 
their  merchants,  their  commons,  and  their  men 
of  war  ;  and  from  all  these  arise  dangers,  if  care 
and  circumspection  be  not  used. 

First,  for  their  neighbors,  there  can  no  general 
rule  be  given  (the  occasions  are  so  variable),  save 
one  which  ever  holdeth ;  which  is,  that  princes 
do  keep  due  sentinel  that  none  of  their  neighbors 
do  overgrow  so  (by  increase  of  territory,  by  em- 
bracing of  trade,  by  approaches,  or  the  like),  as 

*  "  The  desires  of  monarchs  are  generally  impetuous  and 
conflicting  among  themselves." 


BACON'S  ESSAYS.  93 

they  become  more  able  to  annoy  them  than  they 
were  ;  and  this  is  generally  the  work  of  standing 
counsels  to  foresee  and  to  hinder  it.  During 
that  triumvirate  of  kings,  King  Henry  the  Eighth 
of  England,  Francis  the  First,  King  of  France,* 
and  Charles  the  Fifth,  Emperor,  there  was  such 
a  watch  kept  that  none  of  the  three  could  win  a 
palm  of  ground,  but  the  other  two  would  straight- 
ways  balance  it,  either  by  confederation,  or,  if 
need  were,  by  a  war  ;  and  would  not  in  anywise 
take  up  peace  at  interest ;  and  the  like  was  done 
by  that  league  (which  Guicciardini  f  saith  was 
the  security  of  Italy),  made  between  Ferdinando, 
King  of  Naples,  Lorenzius  Medicis,  and  Lu- 
dovicus  Sforza,  potentates,  the  one  of  Florence, 
the  other  of  Milan.  Neither  is  the  opinion  of 
some  of  the  schoolmen  to  be  received,  that  a  war 
cannot  justly  be  made,  but  upon  a  precedent  in- 
jury or  provocation  ;  for  there  is  no  question,  but 
a  just  fear  of  an  imminent  danger,  though  there 
be  no  blow  given,  is  a  lawful  cause  of  a  war. 

For  their  wives,  there  are  cruel  examples  of 
them.  Livia  is  infamed  J  for  the  poisoning  of 
her  husband ;  Roxolana,  Solyman's  wife  §  was 

*  He  was  especially  the  rival  of  the  Emperor  Charles  the 
Fifth,  and  was  one  of  the  most  distinguished  sovereigns 
that  ever  ruled  over  France. 

t  An  eminent  historian  of  Florence.  His  great  work, 
which  is  here  alluded  to,  is  "  The  History  of  Italy  during 
his  own  Time,"  which  is  considered  one  of  the  most  valu- 
able productions  of  that  age. 

|  Spoken  badly  of.  Livia  was  said  to  have  hastened  the 
death  of  Augustus,  to  prepare  the  accession  of  her  son 
Tiberius  to  the  throne. 

§  Solyman  the  Magnificent  was  one  of  the  most  celebrat- 
ed of  the  Ottoman  Monarchs.  He  took  the  Isle  of 


94  BACON'S  ESSAYS. 

the  destruction  of  that  renowned  prince,  Sultan 
Mustapha,  and  otherwise  troubled  his  house  and 
succession  ;  Edward  the  Second  of  England's 
Queen  *  had  the  principal  hand  in  the  disposing 
and  murder  of  her  husband. 

This  kind  of  danger  is  then  to  be  feared  chiefly 
•when  the  wives  have  plots  for  the  rising  of  their 
own  children,  or  else  that  they  be  advoutresses.f 

For  their  children,  the  tragedies  likewise  of 
dangers  from  them  have  been  many ;  and  gener- 
ally the  entering  of  fathers  into  suspicion  of  their 
children  hath  been  ever  unfortunate.  The  de- 
struction of  Mustapha's  (that  we  named  before) 
was  so  fatal  to  Solyman's  line,  as  the  succession 
of  the  Turks  from  Solyman's  until  this  day  is  sus- 
pected to  be  untrue,  and  of  strange  blood ;  for 
that  Selymus  the  Second  was  thought  to  be  sup- 
posititious.! The  destruction  of  Crispus,  a  young 
prince  of  rare  towardness,  by  Constantinus  the 
Great,  his  father,  was  in  like  manner  fatal  to  his 
house;  for  both  Constantinus  and  Constance, 
his  sons,  died  violent  deaths ;  and  Constan- 
tinus, his  other  son,  did  little  better,  who 
died  indeed  of  sickness,  but  after  that  Julianus 

Rhodes  from  the  Knights  of  St.  John.  He  also  subdued 
Moldavia,  Wallachia,  and  the  greatest  part  of  Hungary, 
and  took  from  the  Persians,  Georgia  and  Bagdad.  He 
died  A.D.  11566.  His  wife  Roxolana  (who  was  originally  a 
slave  called  Rosa  or  Hazathya),  with  the  Pasha  Rustan, 
conspired  against  the  life  of  his  son  Mustapha,  and  by  their 
instigation  this  distinguished  prince  was  strangkd  in  hia 
father's  presence. 

*  The  infamous  Isabella  of  Anjou. 

;  Adultresses. 

|  He,  however,  distinguished  himself  by  taking  Cypru* 
from  Venetians  in  the  year  1571. 


BACOWS  xtSAYS.  95 

had  taken  arms  against  him.  The  destruction 
of  Demetrius,  *  son  to  Philip  the  Second  of 
Macedon,  turned  upon  the  father  who  died  of 
repentance,  and  many  like  examples  there  are ; 
but  few  or  none  where  the  fathers  had  good  by 
such  distrust,  except  it  were  where  the  sons  were 
up  in  open  arms  against  them  ;  as  was  Selymus 
the  First  against  Bajazet,  and  the  three  sons  of 
Henry  the  Second,  King  of  England. 

For  their  prelates,  when  they  are  proud  and 
great,  there  is  also  danger  from  them  ;  as  it  was 
in  the  times  of  Anselmus  |  and  Thomas  Becket, 
Archbishops  of  Canterbury,  who  with  their  cro- 
siers did  almost  try  it  with  the  King's  sword  ;  and 
yet  they  had  to  deal  with  stout  and  haughty 
kings :  William  Rufus,  Henry  the  First,  and 
Henry  the  Second.  The  danger  is  not  from  that 
state,  but  where  it  hath  a  dependence  of  foreign 
authority ;  or  where  the  churchmen  come  in  and 
are  elected,  not  by  the  collation  of  the  king  or 
particular  patrons,  but  by  the  people. 

For  their  nobles,  to  keep  them  at  a  distance  is 
not  amiss  ;  but  to  depress  them  may  make  a  king 
more  absolute,  but  less  safe,  and  less  able  to  per- 
form anything  he  desires.  I  have  noted  it  in  my 
History  of  King  Henry  the  Seventh  of  England, 

*  He  was  falsely  accused  by  his  brother  Perseus  of  at- 
tempting to  dethrone  his  father,  on  which  he  was  put  to 
death  by  the  order  of  Philip,  B.  c.  180. 

t  Anselm  was  archbishop  of  Canterbury  in  the  time  of 
William  Rufus  and  Henry  the  First.  Though  his  pri..*ie 
life  was  pious  and  exemplary,  through  his  rigid  assen.  »is 
of  the  rights  of  the  clergy,  he  was  continually  embroutd 
with  his  sovereign.  Thomas  a  Becket  pursued  a  similar 
course,  but  With,  still  greater  violence. 


9C  BACOWS  ESSAY. 

who  depressed  his  nobility,  whereupon  it  cametu 
pass  that  his  times  were  full  of  difficulties  and 
troubles ;  for  the  nobility,  though  they  continue 
loyal  unto  him,  yet  did  they  not  co-operate  with 
him  in  his  business,  so  that  in  effect  he  was  fain 
to  do  all  things  himself. 

For  their  second  nobles,  there  is  not  much 
danger  from  them,  being  a  body  dispersed  :  they 
may  sometimes  discourse  high,  but  that  doth 
little  hurt :  besides,  they  are  a  counterpoise  to  the 
higher  nobility,  that  they  grow  not  too  potent ; 
and,  lastly,  being  the  most  immediate  in  author- 
ity with  the  common  people,  they  do  best  temper 
popular  commotions. 

For  their  merchants,  they  are  "  vena  porta ; "  * 
and  if  they  flourish  not,  a  kingdom  may  have 
good  limbs,  but  will  have  empty  veins,  and  nour- 
ish little.  Taxes  and  imposts  upon  them  do 
seldom  good  to  the  king's  revenue,  for  that 
•which  he  wins  t  in  the  hundred,  \  he  ioseth  in 
the  shire  ;  the  particular  rates  being  increased, 
but  the  total  bulk  of  trading  rather  decreased. 

For  their  commons,  there  is  little  danger  from 
them,  except  it  be  where  they  have  great  and 
potent  heads,  or  where  you  meddle  with  the 
point  of  religion,  or  their  customs  or  means  of 
life. 

For  the  men  of  war,§  it  is  a  dangerous  state 

*  The  great  vessel  that  conveys  the  blood  to  the  liver, 
after  it  has  been  enriched  by  the  adoption  of  nutriment  from 
the  intestines. 

t  This  is  an  Depression  similar  to  our  proverb,  "  P«eny- 
wise  and  pound-foolish." 

\  A  subdivision  of  the  sh 

j  Soldiers, 


BACOWS  ESSAYS.  97 

where  they  live  and  remain  in  a  body,  and  are 
used  to  donatives  whereof  we  see  examples  in 
the  Janizaries  *  and  Prastorian  bands  of  Rome ; 
but  training  of  men,  and  arming  them  in  several 
places,  and  under  several  commanders,  and  with- 
out donatives,  are  things  of  defence,  and  no 
danger. 

Princes  are  like  to  heavenly  bodies,  which 
cause  good  or  evil  times  ;  and  which  have  much 
veneration,  but  no  «st.  All  precepts  concerning 
kings  are  in  effect  comprehended  in  those  two 
remembrances,  "Memento  quod  es  homo;t" 
and  "  Memento  quod  es  Deus,"  J  or  "  vice 
Dei."  § 

XX.— OF  COUNSEL. 

THE  greatest  trust  between  man  and  man  Is 
the  trust  of  giving  counsel ;  for  in  other  confi- 
dences men  commit  the  parts  of  life,  their  lands, 
their  goods,  their  children,  their  credit,  some 
particular  affair;  but  to  such  as  they  make  their 
counsellors  they  commit  the  whole:  by  how  much 
the  more  they  are  obliged  to  all  faith  and  integ- 
rity. The  wisest  princes  need  not  think  it  any 
diminution  to  their  greatness  or  derogation  to 
their  sufficiency  to  rely  upon  counsel.  God  him- 
self is  not  without,  but  hath  made  it  one  of  the 

*  The  Janizaries  were  the  body-guards  of  the  Turkish 
sultans,  and  enacted  the  same  disgraceful  part  in  making 
ind  unmaking  monarchs  as  the  mercenary  Praetorian  guards 
>f  the  Roman  empire. 

t  "  Remember  that  thou  art  a  man." 

\  "  Remember  that  thou  art  a  God." 

|  "  The  representative  of  God." 

7 


98  BACON'S  ESS  A  YS. 

great  names  of  his  blessed  Son,  "  The  Coun- 
sellor." *  Solomon  hath  pronounced  that,  "  In 
counsel  is  stability."  t  Things  will  have  their  first 
or  second  agitation  :  if  they  be  not  tossed  upon 
the  arguments  of  counsel,  they  will  be  tossed 
upon  waves  of  fortune;  and  be  full  of  incon- 
stancy, doing  and  undoing,  like  the  reeling  of  a 
drunken  man.  Solomon's  son  %  found  the  force 
of  counsel,  as  his  father  saw  the  necessity  of  it : 
for  the  beloved  kingdom  of  God  was  first  rent 
and  broken  by  ill  counsel ;  upon  which  counsel 
there  are  set  for  our  instruction  the  two  marks 
whereby  bad  counsel  is  forever  best  discerned, 
that  it  was  young  counsel  for  the  persons,  and 
violent  counsel  for  the  matter. 

The  ancient  times  do  set  forth  in  figure  both 
the  incorporation  and  inseparable  conjunction  of 
counsel  with  kings,  and  the  wise  and  politic  use 
of  counsel  by  kings :  the  one  in  that  they  say 
Jupiter  did  marry  Metis,  which  signifieth  counsel ; 
whereby  they  intend  that  sovereignty  is  married 
to  counsel ;  the  other,  in  that  which  followeth, 
which  was  thus :  th  y  say,  after  Jupiter  was  mar- 
ried to  Metis,  she  conceived  by  him  and  was  with 
child  ;  but  Jupiter  suffered  her  not  to  stay  till  she 
brought  forth,  but  eat  her  up :  whereby  he  became 
himself,  with  child  ;  and  was  delivered  of  Pallas 

*  Isaiah  ix.  6:  "His  name  shall  be  called  Wonderful, 
Counsellor,  The  Mighty  God,  The  everlasting  Father,  The 
Prince  of  Peace." 

t  Prov.  xx.  18  :  "Every  purpose  is  established  by  coun- 
sel :  and  with  good  advice  make  war." 

|  The  wicked  Rehoboam,  from  whom  the  ten  tribes  of 
Israel  revolted  and  elected  Jeroboam  their  king.  See  L 
Kings  xii. 


BACON'S  ESSAYS. 


99 


armed,  out  of  his  head.  Which  monstrous  fable 
containeth  a  secret  of  empire,  how  kings  are  to 
make  use  of  their  counsel  of  state  :  that  first  they 
ought  to  refer  matters  unto  them,  which  is  the 
first  begetting  or  impregnation  ;  but  when  they 
are  elaborate,  molded  and  shaped  in  the  womb 
of  their  council,  and  grow  ripe  and  ready  to  be 
brought  forth,  that  then  they  suffer  not  their 
council  to  go  through  with  the  resolution  and 
direction,  as  if  it  depended  on  them  ;  but  take 
the  matter  back  into  their  own  hands,  and  make 
it  appear  to  the  world  that  the  decrees  and  final 
directions  (which,  because  they  come  forth  with 
prudence  and  power,  are  resembled  to  Pallas 
armed),  proceeded  from  themselves ;  and  not 
only  from  their  authority,  but  (the  more  to  add 
reputation  to  themselves)  from  their  head  and 
device. 

Let  us  now  speak  of  the  inconveniencies  of 
counsel,  and  of  the  remedies.  The  inconveniencies 
that  have  been  noted  in  calling  and  using  coun- 
sel, are  three :  first,  the  revealing  of  affairs, whereby 
they  become  less  secret ;  secondly,  the  weakening 
of  the  authority  of  princes,  as  if  they  were  less  of 
themselves  ;  thirdly,  the  danger  of  being  unfaith- 
fully counselled,  and  more  for  the  good  of  them 
that  counsel  than  of  him  that  is  counselled  ;  for 
which  inconveniencies,  the  doctrine  of  Italy,  and 
practice  of  France,  in  some  kings'  times,  hath 
introduced  cabinet  councils ;  a  remedy  worse 
than  the  disease.  * 

*  The  political  world  has  not  been  convinced  of  the  truth 
of  this  doctrine  of  Lord  Bacon,  as  cabinet  councils  are  now 
l^eld  probably  by  every  sovereign  in  Europj, 


,-eo  SA  COWS  £SSA  YS. 

As  to  secrecy,  princes  are  not  bound  to  com- 
municate all  matters  with  all  counsellors,  but  may 
xtract  and  select;  neither  is  it  necessary,  that 
he  that  consulteth  what  he  should  do,  should 
declare  what  he  will  do ;  but  let  princes  beware 
that  the  unsecreting  of  their  affairs  comes  nol 
from  themselves  :  and,  as  for  cabinet  councils,  il 
may  be  their  motto,  "  Plenus  rimarum  sum  : "  * 
one  futile  person,  that  maketh  it  his  glory  to  tel^ 
will  do  more  hurt  than  many,  that  know  it  thei* 
duty  to  conceal.  It  is  true  there  be  some  affairs 
which  require  extreme  secrecy,  which  will  hardly 
go  beyond  one  or  two  persons  besides  the  king : 
neither  are  those  counsels  unprosperous ;  for; 
besides  the  secrecy,  they  commonly  go  on  con- 
stantly in  one  spirit  of  direction  without  distrac- 
tion :  but  then  it  must  be  a  prudent  king,  such  ag 
is  able  to  grind  with  a  hand-mill ;  f  and  those 
inward  counsellors  had  need  also  be  wise  men, 
and  especially  true  and  trusty  to  the  king's  ends, 
as  it  was  with  King  Henry  the  Seventh  of  Eng- 
land, who,  in  his  greatest  business  imparted  him- 
self to  none,  except  it  were  to  Morton  $  and  Fox.§ 

*  "  I  am  full  of  outlets." 

t  That  is,  without  a  complicated  machinery  of  go-em- 
ment. 

J  Master  of  the  Rolls  and  Privy  Councillor  under  — enrj 
VI.,  to  whose  cause  he  faithfully  adhered.  Edward  I V. 
promoted  him  to  the  see  of  Ely,  and  made  him  Lord 
Chancellor.  He  was  elevated  to  the  see  of  Canterbury  bj 
Henry  VII.,  and  in  1493  received  the  Cardinal's  hat. 

§  Privy  Councillor  and  keeper  of  the  Privy  Seal  to 
Henry  VII.;  and  after  enjoying  several  bishoprics  in  suc- 
cession, translated  to  the  see  of  Winchester.  He  was  an 
able  statesman,  and  highly  valued  by  Henry  VII.  On  th« 
accession  °f  Henry  VIII.,  hu  p'll::<-u  influence  was 


BA CON'S  ESSA  YS.  ioi 

For  weakening  of  authority,  the  fable*  showeth 
the  remedy  :  nay,  the  majesty  of  kings  is  rather 
exalted  than  diminished  when  they  are  in  the 
chair  of  council ;  neither  was  there  ever  prince 
bereaved  of  his  dependencies  by  his  council, 
except  where  there  hath  been  either  an  over- 
greatness  in  one  counsellor,  or  an  overstrict  com- 
bination in  divers,  which  are  things  soon  found 
and  holpen.f 

For  the  last  inconvenience,  that  men  will 
counsel  with  an  eye  to  themselves ;  certainly, 
"  non  inveniet  fidem  super  terram,"  t  is  meant  of 
the  nature  of  times,  §  and  not  of  all  particular  per- 
sons. There  be  that  are  in  nature  faithful  and 
sincere,  and  plain  and  direct,  not  crafty  and 
involved :  let  princes,  above  all,  draw  to  them- 
selves such  natures.  Besides,  counsellors  are 
not  commonly  so  united,  but  that  one  counsellor 
keepeth  sentinel  over  another  ;  so  that  if  any  do 
counsel  out  of  faction  or  private  ends,  it  com- 
monly comes  to  the  King's  ear:  but  the  best 
remedy  is,  if  princes  know  their  counsellors,  as 
well  as  their  counsellors  know  them  : 

counteracted  by  Wolsey;  on  which  he  retired  to  his 
diocese,  and  devoted  the  rest  of  his  life  to  acts  of  piety  and 
munificence. 

*  Before  mentioned,  relative  to  Jupiter  and  Metis. 

t  Remedied. 

}  "  He  shall  not  find  faith  upon  the  earth."  Lord  Bacon 
brobably  alludes  to  the  words  of  our  Saviour,  St.  Luke 
xviii.  8 :  "  When  the  Son  of  man  cometh,  shall  he  fine  faith 
upon  the  earth  ?  " 

§  He  means  to  say  that  this  remark  was  only  applicable 
to  a  particular  time,  namely,  the  coming  of  Christ.  The 
period  of  the  destruction  of  Jerusalem  was  probably  re- 
ferred to. 


102  BA  CON 'S  ESS  A  VS. 

"Principis  est  virtus  maxima  nosse  suos."* 

And  on  the  other  side,  counsellors  should  nr,t 
be  too  speculative  into  their  sovereign's  perso:-. 
The  true  composition  of  a  counsellor  is,  rather  to 
be  skilful  in  their  master's  business  than  in  hi  , 
nature  ;  |  for  then  he  is  like  to  advise  him,  and 
aot  to  feed  his  humor.  It  is  of  singular  use  to 
princes  if  they  take  the  opinions  of  their  council 
both  separately  and  together  ;  for  private  opinion 
is  more  free,  but  opinion  before  others  is  more 
reserved.  In  private,  men  are  more  bold  in  their 
own  humors ;  and  in  consort,  men  are  more 
obnoxious  t  to  others'  humors ;  therefore  it  is 
good  to  take  both  ;  and  of  the  inferior  sort  rather 
in  private,  to  preserve  freedom ;  of  the  greater, 
rather  in  consort,  to  preserve  respect.  It  is  in 
vain  for  princes  to  take  counsel  concerning 
matters  if  they  take  no  counsel  likewise  concern- 
ing persons ;  for  all  matters  are  as  dead  images  : 
and  the  life  of  the  execution  of  affairs  resteth  in 
the  good  choice  of  persons  :  neither  is  it  enough 
to  consult  concerning  persons,  "secundum 
genera,"  §  as  in  r.n  idea  or  mathematical  descrip- 
tion, what  the  kind  and  character  of  the  person 

*  "  'Tis  the  especial  virtue  of  a  prince  to  know  his  own 
men." 

t  In  his  disposition,  or  inclination. 

}  Liable  to  opposition  from. 

§  "  According  to  classes,  or,  as  we  vulgarly  say,  "  in  the 
lump."  Lord  Bacon  means  that  princes  are  not,  as  a  mat- 
ter of  course,  to  take  counsellors  merely  on  the  presump- 
tion of  talent,  from  their  rank  and  station ;  but  that,  on 
the  contrary,  they  are  to  select  such  as  are  tried  men,  and 
with  regard;  19  w«°W  there  can  be  no  mistake. 


SA  C  OJV'S  ESS  A  KS1.  1 03 

should  be ;  for  the  greatest  errors  are  committed, 
and  the  most  judgment  is  shown,  in  the  choice 
of  individuals.  It  was  truly  said,  "  Optimi  con- 
siliarii  mortui :  "  *  "  books  will  speak  plain  when 
counsellors  blanch  ;  "  t  therefore  it  is  good  to  be 
conversant  in  them,  specially  the  books  of  such 
as  themselves  have  been  actors  upon  the  stage. 
The  councils  at  this  day  in  most  places  are  but 
familiar  meetings,  where  matters  are  rather 
talked  on  than  debated  ;  and  they  run  too  swift 
to  the  order  or  act  of  council.  It  were  better 
that  in  causes  of  weight  the  matter  were  pro- 
pounded one  day  and  not  spoken  to  till  the  next 
day ;  "  In  nocte  consilium  :  "t  so  was  it  done  in 
the  commission  of  union  §  between  England  and 
Scotland,  which  was  a  grave  and  orderly  assem- 
bly. I  commend  set  days  for  petitions ;  for  both 
it  gives  the  suitors  more  certainty  for  their 
attendance,  and  it  frees  the  meetings  for  matters 
of  estate,  that  they  may  "  hoc  agere."  ||  In 
choice  of  committees  for  ripening  business  for  the 
council,  it  is  better  to  choose  indifferent  persons, 
than  to  make  an  indifferency  by  putting  in  those 
that  are  strong  on  both  sides.  I  commend,  also, 
standing  commissions  ;  as  for  trade,  for  treasure, 
for  war,  for  suits,  for  some  provinces ;  for  where 
there  be  divers  particular  councils,  and  but  one 
council  of  estate  (as  it  is  in  Spain),  they  are,  in 

*  "The  best  counsellors  are  the  dead." 

t  "Are  afraid  to  open  their  mouths." 

,$  "  Night-time  for  counsel." 

§  On  the  accession  of  James  the  Sixth  of  Scotland  to 
the  throne  of  England  in  1603. 

(I  A  phrase  much  in  use  with  the  Romans,  signifying, 
"  to  attend  to  the  business  in  hand," 


1 04  BA  COAT'S  ESS  A  Yl. 

effect,  no  more  than  standing  commissions,  save 
that  they  have  greater  authority.  Let  such  as 
are  to  inform  councils  out  of  their  particular 
professions  (as  lawyers,  seamen,  mintmen,  and 
the  like),  be  first  heard  before  committees  ;  and 
then,  as  occasion  serves,  before  the  council ;  and 
let  them  not  come  in  multitudes,  or  in  a  tribum- 
tious  *  manner ;  for  that  is  to  clamor  councils, 
not  to  inform  them.  A  long  table  and  a  square 
table,  or  seats  about  the  walls,  seem  things  of 
form,  but  are  things  of  substance  ;  for  at  a  long 
table  a  few  at  the  upper  end,  in  effect,  sway  all 
the  business ;  but  in  the  other  form  there  is  more 
use  of  the  counsellors'  opinions  that  sit  lower. 
A  king,  when  he  presides  in  council,  let  him 
beware  how  he  opens  his  own  inclination  too 
much  in  that  which  he  propoundeth ;  for  «lse 
counsellors  will  but  take  the  wind  of  him,  and 
instead  of  giving  free  counsel,  will  sing  him  a. 
song  of  "  placebo."  f 


XXL— OF  DELAYS. 

FORTUNE  is  like  the  market,  where  many  times, 
if  you  can  stay  a  little,  the  price  will  fall ;  and 
again,  it  is  sometimes  like  Sibylla's  offer,!  which 
at  first  offereth  the  commodity  at  full,  then  con- 
sumeth  part  and  part,  and  still  holdeth  up  the 
price ;  for  occasion  (as  it  is  in  the  common  verse) 

*  A  tribunitial  or  declamatory  manner, 
t  "  I'll  follow  the  bent  of  your  humor." 
}  See  the  history  of  Rome  under  the  reign  of  Tarquinius 
Superbus. 


BA  COWS  ESS  A  VS.  log 

"  turneth  a  bald  nobble  *  after  she  hath  presented 
her  locks  in  front,  and  no  hold  taken  ; "  or,  at 
least,  turneth  the  handle  of  the  bottle  first  to  be 
received,  and  after  the  belly,  which  is  hard  to 
clasp.  There  is  surely  no  greater  wisdom  than 
well  to  time  the  beginnings  and  onsets  of  things. 
Dangers  are  no  more  light,  if  they  once  seem 
light ;  and  more  dangers  have  deceived  men  than 
forced  them  :  nay,  it  is  better  to  meet  some 
dangers  half-way,  though  they  come  nothing  near, 
than  to  keep  too  long  a  watch  upon  approaches  ; 
for  if  a  man  watch  too  long,  it  is  odds  that  he 
will  fall  asleep.  On  the  other  side,  to  be  deceived 
with  too  long  shadows  (as  some  have  been  when 
the  moon  was  low,  and  shown  on  their  enemies' 
back),  and  so  to  shoot  off  before  the  time ;  or  to 
teach  dangers  to  come  on  by  over  early  buckling 
to-wards  them,  is  another  extreme.  The  ripeness 
ov  unripeness  of  the  occasion  (as  we  said)  must 
be  very  well  weighed  ;  and  generally  it  is  good 
to  commit  the  beginnings  of  all  great  actions  to 
.Avgus  with  his  hundred  eyes,  and  the  ends  to 
Briareus  with  his  hundred  hands;  first  to  watch 
and  then  to  speed ;  for  the  helmet  of  Pluto,  which 
maketh  the  politic  man  go  invisible,  is  secrecy  in 
the  council,  and  celerity  in  the  execution  ;  for 
when  things  are  once  come  to  the  execution,  there 
is  no  secrecy  comparable  to  celerity  ;  like  the 
motion  of  a  bullet  in  the  air,  which  flieth  so  swift 
as  it  outruns  the  eye. 

*  Bald  head.     He  alludes  to  the  common  saying  "  take 
time  by  th*  forelock," 


1 06  BA  CON'S  ESS  A  VS. 

XXIL— OF  CUNNING. 

WE  take  cunning  for  a  sinister,  or  crooked 
wisdom ;  and  certainly  there  is  great  difference 
between  a  cunning  man  and  a  wise  man,  not  only 
in  point  of  honesty,  but  in  point  of  ability.  There 
be  that  can  pack  the  cards,  *  and  yet  cannot  play 
well ;  so  there  are  some  that  are  good  in  can- 
vasses and  factions,  that  are  otherwise  weak  men. 
Again,  it  is  one  thing  to  understand  persons,  and 
and  another  thing  to  understand  matters ;  for  many 
are  perfect  in  men's  humors  that  are  not  capable 
of  the  real  part  of  business,  which  is  the  consti- 
tution of  one  that  hath  studied  men  more  than 
books.  Such  men  are  fitter  for  practice  than  for 
counsel,  and  they  are  good  but  in  their  own  alley: 
turn  them  to  new  men,  and  they  have  lost  their 
aim ;  so  as  the  old  rule,  to  know  a  fool  from  a 
wise  man  "  Mitte  ambos  nudos  ad  ignotos,  et 
vldebis,"  t  doth  scarce  hold  for  them  ;  and, 
because  these  cunning  men  are  like  haber- 
dashers t  of  small  wares,  it  is  not  amiss  to  set 
forth  their  shop. 

*  Packing  the  cards  is  an  admirable  illustration  of  the 
author's  meaning.  It  is  a  cheating  exploit,  by  which 
knaves,  who  perhaps  are  inferior  players,  insure  to  them- 
selves the  certainty  of  good  hands. 

f  "  Send  them  both  naked  among  strangers,  and  then 
you  wi.l  see." 

|  This  word  is  used  here  in  its  primitive  sense  of  "  retail 
dealers,"  It  is  said  to  have  been  derived  from  a  castom 
of  the  Flemings,  who  first  settled  in  this  country  in  the 
fourteenth  century,  stopping  the  passengers  as  they  passed 
their  shops,  and  saying  to  them,  "  Haber  da,  herr?" 
"  Will  you  take  this,  sir."  The  word  js  now  generally 
used  as  synonymous  with  Hnep-draper, 


SA  CON'S  ESS  A  YS.  1 07 

It  is  a  point  of  cunning  to  wait  upon  *  him  with 
whom  you  speak  with  your  eye,  as  the  Jesuits 
gave  it  in  precept ;  for  there  be  many  wise  men 
that  have  secret  hearts  and  transparent  coun- 
tenances :  yet  this  would  be  done  with  a  demure 
debasing  of  your  eye  sometimes,  as  the  Jesuits 
also  do  use. 

Another  is,  when  you  have  anything  to  obtain 
of  present  dispatch,  you  entertain  and  amuse  the 
party  with  whom  you  deal  with  some  other  dis- 
course, that  he  be  not  too  much  awake  to  make 
objections.  I  knew  a  counsellor  and  secretary 
that  never  came  to  Queen  Elizabeth  of  England 
with  bills  to  sign,  but  would  always  first  put  her 
into  some  discourse  of  estate  f  that  she  might  the 
less  mind  the  bills. 

The  like  surprise  may  be  made  by  moving 
things  $  when  the  party  is  in  haste,  and  cannot 
stay  to  consider  advisedly  of  that  is  moved. 

If  a  man  would  cross  a  business  that  he  doubts 
some  other  would  handsomely  and  effectually 
move,  let  him  pretend  to  wish  it  well,  and  move 
it  himself,  in  such  sort  as  may  foil  it. 

The  breaking  off  in  the  midst  of  that  one  was 
about  to  say,  as  if  he  took  himself  up,  breeds  a 
greater  appetite  in  him  with  whom  you  confer  to 
know  more. 

And  because  it  works  better  when  anything 
seemeth  to  be  gotten  from  you  by  question  than 
if  you  offer  it  of  yourself,  you  may  lay  a  bait  for 
a  question,  by  showing  another  visage  and  coun- 

*  To  watch. 

t  State. 

J  Discussing  matters. 


xoS  SA  COWS  £SSA  W. 

tenance  than  you  are  wont ;  to  the  end,  to  give 
occasion  for  the  party  to  ask  what  the  matter  is 
of  the  change,  as  Nehemiah*  did,  "And  I  had 
not  before  that  time  been  sad  before  the  king." 

In  things  that  are  tender  and  unpleasing,  it  is 
good  to  break  the  ice  by  some  whose  words  are 
cf  less  weight,  and  to  reserve  the  more  weighty 
voice  to  come  in  as  by  chance,  so  that  he  may  be 
asked  the  question  upon  the  other's  speech ;  as 
Narcissus  did,  in  relating  to  Claudius  the  mar- 
riage f  of  Messalina  and  Silius. 

In  things  that  a  man  would  not  be  seen  in 
himself,  it  is  a  point  of  cunning  to  borrow  the 
name  of  the  world ;  as  to  say,  "  The  world  says," 
or  "  There  is  a  speech  abroad." 

I  knew  one,  that  when  he  wrote  a  letter,  he 
•would  put  that  which  was  most  material  in  the 
postscript,  as  if  it  had  been  a  by-matter. 

I  knew  another,  that  when  he  came  to  have 
speech,t  he  would  pass  over  that  that  he  intended 
most :  and  go  forth  and  come  back  again,  and 
speak  of  it  as  of  a  thing  that  he  had  almost 
forgot. 

*  He  refers  to  the  occasion  when  Nehemiah,  on  pre- 
senting the  wine,  as  cupbearer  to  King  Artaxerxes,  ap- 
peared sorrowful,  and  on  being  asked  the  reason  of  it, 
entreated  the  king  to  allow  Jerusalem  to  be  rebuilt. 
Nehemiah  ii.  i. 

t  This  can  hardly  be  called  a  marriage,  as  at  the  time  of 
the  intrigue  Messalina  was  the  wife  of  Claudius  :  but  she 
forced  Caius  Silius,  of  whom  she  was  deeply  enamored,  to 
divorce  his  own  wife,  that  she  herself  might  enjoy  his 
society.  The  intrigue  was  disclosed  to  Claudius  by  Nar- 
cissus, who  was  his  freedman,  and  the  pander  te  his  m- 
farnous  vices,  on  which  Silius  was  put  to  death. 

$  To  sp«*k  in  his  turn. 


BA  CON'S  ESS  A  YS.  i  <x) 

Some  procure  themselves  to  be  surprised  at 
such  times  as  it  is  like  the  party  that  they  work 
upon  will  suddenly  come  upon  them,  and  to  be 
found  with  ?.  letter  in  their  hand,  or  doing  some- 
what which  they  are  not  accustomed,  to  the  end 
they  may  be  opposed  of*  those  things  which  of 
themselves  they  are  desirous  to  utter. 

It  is  a  point  of  cunning  to  let  fall  those  words 
in  a  man's  own  name,  which  he  would  have 
another  man  learn  and  use,  and  thereupon  take 
advantage.  I  knew  two  that  were  competitors 
for  the  secretary's  place,  in  Queen  Elizabeth's 
time,  and  yet  kept  good  quarter  f  between  them- 
selves, and  would  confer  one  with  another  upon 
the  business ;  and  the  one  of  them  said,  that  to 
be  a  secretary  in  the  declination  of  a  monarchy 
v.'as  a  ticklish  thing,  and  that  he  did  not  affect 
it :  $  the  other  straight  caught  up  those  words, 
and  discoursed  with  divers  of  his  friends,  that  he 
had  no  reason  to  desire  to  be  secretary  in  the 
declination  of  a  monarchy.  The  first  man  took 
hold  of  it,  and  found  means  it  was  told  the 
queen ;  who,  hearing  of  a  declination  of  a  mon- 
archy, took  it  so  ill,  as  she  would  never  after 
hear  of  the  other's  suit. 

There  is  a  cunning,  which  we  in  England  call 
"  the  turning  of  the  cat  in  the  pan  ;  "  which  is, 
when  that  which  a  man  says  to  another,  he  lays 
it  as  if  another  had  said  it  to  him ;  and,  to  say 
truth,  it  is  not  easy,  when  such  a  matter  passed 
between  two,  to  make  it  appear  from  which  of 
them  it  first  moved  and  began. 

*  Be  questioned  upon.  t  Kept  om  good  term* 

\  Desire  it. 


HO  BA  CON'S  ESS  A  YS. 

it  is  a  way  that  some  men  have,  to  glance  and 
dart  at  others  by  justifying  themselves  by  nega- 
tives ;  as  to  say,  "  This  I  do  not ;  "  as  Tigellinus 
did  towards  Burrhus,  "Se  non  diversas  spes- 
sed  incolumitatem  imperatoris  simpliciter  spec- 
tare."  * 

Some  have  in  readiness  so  many  tales  and 
stories,  as  there  is  nothing  they  would  insinuate, 
but  they  can  wrap  it  into  a  tale  t  which  serveth 
both  to  keep  themselves  more  in  guard,  and  to 
make  others  carry  it  with  more  pleasure. 

It  is  a  good  point  of  cunning  for  a  man  to 
shape  the  answer  he  would  have  in  his  own 
words  and  propositions  ;  for  it  makes  the  other 
party  stick  the  less. 

It  is  strange  how  long  some  men  will  lie  in 
wait  to  speak  somewhat  they  desire  to  say ;  and 
how  far  about  they  will  fetch,  \  and  how  many 
other  matters  they  will  beat  over  to  come  near  it : 
it  is  a  thing  of  great  patience,  but  yet  of  much 
use. 

A  sudden,  bold,  and  unexpected  question  doth 
many  times  surprise  a  man,  and  lay  him  open. 
Like  to  him,  that,  having  changed  his  name,  and 
walking  in  Paul's,  §  another  suddenly  came 

*  "  That  he  did  not  have  various  hopes  in  view,  but 
solely  the  safety  of  the  emperor."  Tigellinus  was  the 
profligate  minister  of  Nero,  and  Africanus  Burrhus  was  the 
the  chief  of  the  Frsetorian  guards. 

t  As  Nathan  did  when  he  reproved  David  for  his  crimi- 
nality with  Bathsheba.  II.  Samuel  xiL 

}  Use  indirect  stratagems. 

§  He  alludes  to  the  old  Cathedral  of  St.  Paul  in  London, 
which,  in  the  sixteenth  century,  was  a  common  lounge  foz 
idlers. 


BA  CON'S  ESS  A  YS.  T  ,  i 

behind  him  and  called  him  by  his  true  name, 
whereat  straightways  he  looked  back. 

But  these  small  wares  and  petty  points  of 
cunning  are  infinite,  and  it  were  a  good  deed  to 
make  a  list  of  them  ;  for  that  nothing  doth  more 
hurt  in  a  state  than  that  cunning  men  pass  for 
wise. 

But  certainly  some  there  are  that  know  the 
resorts*  and  falls  t  of  business  that  cannot  sink 
into  the  main  of  it ;  $  like  a  house  that  hath  con- 
venient stairs  and  entries,  but  never  a  fair  room ; 
therefore  you  shall  see  them  find  out  pretty 
losses  §  in  the  conclusion,  but  are  noways  able 
to  examine  or  debate  matters  ;  and  yet  commonly 
they  take  advantage  of  their  inability,  and  would 
be  thought  wits  of  direction.  Some  build  rather 
upon  the  abusing  of  others,  and  (as  we  now  say) 
putting  tricks  upon  them,  than  upon  soundness 
of  their  own  proceedings :  but  Solomon  saith, 
"  Prudens  advertit  ad  gressus  suos :  stultus 
divertit  ad  dolos."  || 

XXIII.— OF  WISDOM  FOR  A  MAN'S  SELF. 

AN  ant  is  a  wise  creature  for  itself,  but  it  is  a 
shrewd  If  thing  in  an  orchard  or  garden  :  and  cer- 

*  Movements,  or  springs. 

t  Chances,  or  vicissitudes. 

\  Enter  deeply  into. 

§  Faults,  or  weak  points. 

||*  " The  wise  man  gives  heed  to  his  own  footsteps;  the 
fool  turneth  aside  to  the  snare."  No  doubt  he  here  alludes 
to  Ecclesiastes  xiv.  2,  which  passage  is  thus  rendered  in 
our  version  :  "The  wise  man's  eyes  are  in  his  head:  but 
the  fool  walketh  in  darkness." 

\  Mischievous. 


1 1  *  BA  CON'S  ESS  A  YS, 

tainly  men  that  are  great  "overs  of  themselves 
waste  the  public.  Divide  with  reason  between 
self-love  and  society ;  and  be  so  true  to  thyself 
as  thou  be  not  false  to  others,  especially  to  thy 
king  and  country.  It  is  a  poor  centre  of  a  man's 
actions,  himself.  It  is  right  earth  ;  for  that  only 
stands  fast  upon  his  own  centre ;  *  whereas  all 
things  that  have  affinity  with  the  heavens,  move 
upon  the  centre  of  another,  which  they  benefit. 
The  referring  of  all  to  a  man's  self,  is  more  tol- 
erable in  a  sovereign  prince,  because  themselves 
are  not  only  themselves,  but  their  good  and  evil 
is  at  the  peril  of  the  public  fortune ;  but  it  is  a 
desperate  evil  in  a  servant  to  a  prince,  or  a  citizen 
in  a  republic ;  for  whatsoever  affairs  pass  such  a 
man's  hands,  he  crooketh  them  to  his  own  ends, 
which  must  needs  be  often  eccentric  to  the  ends 
of  his  master  or  state ;  therefore  let  princes  or 
states  choose  such  servants  as  have  not  this 
mark  ;  except  they  mean  their  service  should  be 
made  the  accessory.  That  which  maketh  the 
effect  more  pernicious  is,  that  all  proportion  is  lost ; 
it  were  disproportionate  enough  for  the  servant's 
good  to  be  preferred  before  the  master's;  but 
yet  it  is  a  greater  extreme,  when  a  little  good  of 
the  servant  shall  carry  things  against  a  great  good 
of  the  master's :  and  yet  that  is  the  case  of  bad 
officers,  treasurers,  ambassadors,  generals,  and 
other  false  and  corrupt  servants ;  which  set  a 
bias  upon  their  bowl,  of  their  own  petty  ends  and 
envies,  to  the  overthrow  of  their  master's  great  and 
important  affairs,  andr  for  the  most  part,  the  good 

*  It  must  be  remembered  that  Bacon  was  not  a  favorer 
of  the  Copernican  system. 


B A  COWS  ESS  A  YS.  113 

such  servants  receive  is  after  the  model  of  their 
own  fortune ;  but  the  hurt  they  sell  for  that  good 
is  after  the  model  of  their  master's  fortune ;  and 
certainly  it  is  the  nature  of  extreme  self-lovers, 
as  they  will  set  a  house  on  fire,  an  it  were  but 
to  roast  their  eggs ;  and  yet  these  men  many 
times  hold  credit  with  their  masters  because  their 
stud)  is  but  to  please  them,  and  profit  themselves, 
and  for  either  respect  they  will  abandon  the  good 
of  their  affairs. 

Wisdom  for  a  man's  self  is,  in  many  branches 
thereof,  a  depraved  thing :  it  is  the  wisdom  of 
rats,  that  will  be  sure  to  leave  a  house  somewhat 
betore  it  fall :  it  is  the  wisdom  of  the  fox,  that 
thrusts  out  the  badger  who  digged  and  made 
room  for  him  :  it  is  the  wisdom  of  crocodiles, 
that  shed  tears  when  they  would  devour.  But 
that  which  is  specially  to  be  noted,  is,  that  those 
w:iich  (as  Cicero  says  of  Pompey)  are,  "  sui 
amantes,  cine  rivali,"  *  are  many  times  unfort- 
unate ,  and  whereas  they  have  all  their  times 
sacrificed  to  themselves,  they  become  in  the  end 
themselves  sacrifices  to  the  inconstancy  of  fort- 
une, whose  wings  they  thought  by  their  self- 
wisdom  to  have  pinioned. 

XXIV.— OF  INNOVATIONS. 

As  the  births  of  living  creatures  at  first  are  ill- 
shapen,  so  are  all  innovations,  which  are  the  births 
of  time ;  yet  notwithstanding,  as  those  that  first 
bring  honor  into  their  family  are  commonly  mor« 

*  Lovers  of  themselves  without  a  rival." 


M  1 4  BA  CON'S  ES?  *» 

worthy  than  most  that  succeed,  so  the  first  prece- 
dent (if  it  be  good)  is  seldom  attained  by  imita- 
tion ;  for  ill  to  man's  nature  as  it  stands  perverted, 
hath  a  natural  motion  strongest  in  continuance ; 
but  good,  as  a  forced  motion,  strongest  at  first. 
Surely  every  medicine  *  is  an  innovation,  and  he 
that  will  not  apply  new  remedies  must  expect  new 
evils  ;  for  time  is  the  greatest  innovator ;  and  if 
time  of  course  alter  things  to  the  worse,  and  wis- 
dom and  counsel  shall  not  alter  them  to  the  better, 
what  shall  be  the  end  ?  It  is  true,  that  what  is 
settled  by  custom,  though  it  be  not  good,  yet  at 
least  it  is  fit ;  and  those  things  which  have  long 
gone  together  are,  as  it  were,  confederate  within 
themselves  ;  f  whereas  new  things  piece  not  sc 
well ;  but,  though  they  help  by  their  utility,  yet 
they  trouble  by  their  inconformity :  besides,  they 
are  like  strangers,  more  admired  and  less  favored. 
All  this  is  true,  if  time  stood  still :  which,  con- 
trariwise, moveth  so  round,  that  a  froward  reten- 
tion of  custom  is  as  turbulent  a  thing  as  an 
innovation ;  and  they  that  reverence  too  much 
old  times  are  but  a  scorn  to  the  new.  It  were 
good,  therefore,  that  men  in  their  innovations 
•would  follow  the  example  of  time  itself,  which 
indeed  innovateth  greatly,  but  quietly,  and  by 
degrees  scarce  to  be  perceived  ;  for  otherwise, 
whatsoever  is  new  is  unlocked  for ;  and  ever  it 
mends  some  and  pairs  $  other ;  and  he  that  is 
holpen,  takes  it  for  a  fortune,  and  thanks  the 
lime ;  and  he  that  is  hurt,  for  a  wrong,  and  im- 

*  Remedy. 

t  Adapted  to  each  other. 

j  Injures,  or  impairs. 


BA  CON'S  ESS  A  YS.  j  15 

puteth  it  to  the  author.  It  is  good  also  not  to  try 
experiments  in  states,  except  the  necessity  be 
urgent,  or  the  utility  evident ;  and  well  to  beware 
that  it  be  the  reformation  that  draweth  on  the 
change,  and  not  the  desire  of  change  that  pre- 
tendeth  the  reformation ;  and  lastly,  that  the 
novelty,  though  it  be  not  rejected,  yet  be  held 
foi  i  suspect,  *  and,  as  the  Scripture  saith, 
"  That  we  make  a  stand  upon  the  ancient  way, 
and  then  look  about  us,  and  discover  what  is  the 
straight  and  right  way,  and  so  to  walk  in  it."  f 

XXV.— OF  DISPATCH. 

AFFECTED  dispatch  is  one  of  the  most  danger- 
ous things  to  business  that  can  be  :  it  is  like  that 
which  the  physicians  call  predigestion,  or  hasty 
digestion,  which  is  sure  to  fill  the  body  full  of 
crudities,  and  secret  seeds  of  diseases  :  therefore 
measure  not  dispatch  by  the  times  of  sitting,  but 
by  the  advancement  of  the  business :  and,  as  in 
races,  it  is  not  the  large  stride,  or  high  lift,  that 
makes  the  speed  ;  so  in  business,  the  keeping 
close  to  the  matter,  and  not  taking  of  it  too  much 
at  once,  procureth  dispatch.  It  is  the  care  of 
some,  only  to  come  off  speedily  for  the  time,  or  to 
contrive  some  false  periods  of  business,  because 
they  may  seem  men  of  dispatch  :  but  it  is  one 
thing  to  abbreviate  by  contracting,!  another  by 

*  A  thing  suspected. 

t  He  probably  alludes  to  Jeremiah,  vi.  16:  "Thus  saith 
the  Lord,  Stand  ye  in  the  v.rays,  and  see,  and  ask  for  the 
eld  paths,  where  is  the  good  way,  and  walk  :herein,  and 
ye  shall  find  rest  for  your  souls." 

|  That  is,  by  means  of  gaud  management. 


1 1 6  BA  COWS  ESS  A  VS. 

cutting  off ;  and  business  so  handled  at  several 
sittings,  or  meetings,  goeth  commonly  backward 
and  forward  in  an  unsteady  manner.  I  knew  a 
•wise  man*  that  had  it  for  a  by-word,  when  he 
saw  men  hasten  to  a  conclusion,  "  Stay  a  little, 
that  we  may  make  an  end  the  sooner." 

On  the  other  side,  true  dispatch  is  a  rich  thing ; 
lor  time  is  the  measure  of  business,  as  money  is 
of  wares ;  and  business  is  bought  at  a  dear  hand 
•where  there  is  small  dispatch.  The  Spartans  and 
Spaniards  have  been  noted  to  be  of  small  dispatch : 
"  Mi  venga  la  muerte  de  Spagna  ;  " — "  Let  my 
death  come  from  Spain  ; "  for  then  it  will  be  sure 
to  be  long  in  coming. 

Give  good  hearing  to  those  that  give  the  first 
information  in  business,  and  rather  direct  them 
in  the  beginning,  than  interrupt  them  in  the 
continuance  of  their  speeches ;  for  he  that  is  put 
out  of  his  own  order  will  go  forward  and  back- 
ward, and  be  more  tedious  while  he  waits  upon 
his  memory,  than  he  could  have  been  if  he  had 
gone  on  in  his  own  course ;  but  sometimes  it  is 
seen  that  the  moderator  is  more  troublesome 
than  the  actor. 

Iterations  are  commonly  loss  of  time ;  but  there 
is  no  such  gain  of  time  as  to  iterate  often  the 
state  of  the  question  ;  for  it  chaseth  away  many 
a  frivolous  speech  as  it  is  coming  forth.  Long 
and  curious  speeches  are  as  fit  for  dispatch  as  a 
robe,  or  mantle,  with  a  long  train,  is  for  a  race. 


•  It  is  supposed  that  he  here  alludes  to  Sir  Amyas  Paulet, 
*  very  able  statesman,  and  the  ambassador  of  Queen 
Elizabeth  to  the  court  of  France. 


£  A  COW 'S  ESS  A  yS.  117 

Prefaces,  and  passages,  *  and  excusations,f  and 
other  speeches  of  reference  to  the  person,  are 
great  wastes  of  time;  and  though  they  seem  to 
proceed  of  modesty,  they  are  bravery,  t  Yet  be- 
ware of  being  too  material  when  there  is  any  im- 
p  diment,  or  obstruction  in  men's  wills  ;  for  pre- 
occupation of  mind  §  ever  requireth  preface  of 
speech,  like  a  fomentation  to  make  the  unguent 
enter. 

Above  all  things,  order  and  distribution,  and 
singling  out  of  parts,  is  the  life  of  dispatch  ;  so 
as  the  distribution  be  not  too  subtile  :  for  he 
that  doth  not  divide  will  never  enter  well  into 
business ;  and  he  that  divideth  too  much  will 
never  come  out  of  it  clearly.  To  choose  time  is 
to  save  time  ;  and  an  unseasonable  motion  is  but 
beating  the  air.  There  be  three  parts  of  busi- 
ness :  the  preparation  ;  the  debate,  or  examina- 
tion ;  and  the  perfection.  Whereof,  if  you  look 
for  dispatch,  let  the  middle  only  be  the  work 
of  many,  and  the  first  and  last  the  work  of 
few.  The  proceeding,  upon  somewhat  conceived 
in  writing,  doth  for  the  most  part  facilitate  dis- 
patch ;  for  though  it  should  be  wholly  rejected, 
yet  that  negative  is  more  pregnant  of  direction 
than  an  indefinite,  as  ashes  are  more  generative 
than  dust. 

*  Quotation*, 
t  Apologies. 
}  Boasting. 
§  Prejudkc. 


i  is  BA  cows  £SSA  ys. 

XXVI.— OF  SEEMING  WISE. 

IT  hath  been  an  opinion,  that  the  French  an 
wiser  than  they  seem,  and  the  Spaniards  seem 
wiser  than  they  are  ;  but  howsoever  it  be  between 
nations,  certainly,  it  is  so  between  man  and  man ; 
for  as  the  apostle  saith  of  godliness,  "  Having  a 
show  of  godliness,  but  denying  the  power  there- 
of; "  *  so  certainly  there  are,  in  points  of  wisdom 
and  sufficiency,  that  do  nothing,  or  little  very 
solemnly;  "  magno  conatu  nugas."f  It  is  a 
ridiculous  thing,  and  fit  for  a  satire  to  persons  of 
judgment,  to  see  what  shifts  these  formalists 
have,  and  what  prospectives  to  make  superfices 
to  seem  body,  that  hath  depth  and  bulk.  Some 
are  so  close  and  reserved  as  they  will  not  show 
their  wares  but  by  a  dark  light,  and  seem  always 
to  keep  back  somewhat ;  and  when  they  know 
•within  themselves  they  speak  of  that  they  do  not 
well  know,  would  nevertheless  seem  to  others  to 
know  of  that  which  they  may  not  well  speak. 
Some  help  themselves  with  countenance  and 
gesture,  and  are  wise  by  signs ;  as  Cicero  saith  of 
Piso,  that  when  he  answered  him  he  fetched  one 
of  his  brows  up  to  his  forehead,  and  bent  the 
other  down  to  his  chin;  "Respondes,  altero 
ad  frontem  sublato,  altero  ad  mentum  depresso 
supercilio  ;  crudelitatem  tibi  non  placere."  $ 
Some  think  to  bear  it  by  speaking  a  great 
word,  and  being  peremptory;  and  go  on,  an^ 

»  II.  Tim.  iii.  5. 

t  "  Trifles  with  great  effort." 

J  "  With  one  brow  raised  to  your  forehead,  the  other  bent 
downward  to  your  chin,  you  answer  that  cruelty  delight* 
you  not" 


BA  CON'S  ESS  A  VS.  j  i  g 

take  by  admittance  that  which  they  cannot 
make  good.  Some,  whatsoever  is  beyond  their 
reach,  will  seem  to  despise,  or  make  light  of  it 
as  impertinent  or  curious  :  and  so  would  have 
their  ignorance  seem  judgment.  Some  are  never 
without  a  difference,  and  commonly  by  amus- 
ing men  with  a  subtilty,  blanch  the  matter;  of 
whom  A.  Gellius  saith,  "  Hominem  delirum,  qui 
verboram  minutiis  rerum  frangit  pondera."* 
Of  which  kind  also  Plato,  in  his  Protagoras, 
bringeth  in  Prodicus  in  scorn,  and  maketh  him 
make  a  speech  that  consisteth  of  distinctions 
from  the  beginning  to  the  end.  Generally  such 
men,  in  all  deliberations,  find  ease  to  be  f  of  the 
negative  side,  and  affect  a  credit  to  object  and 
foretell  difficulties ;  for  when  propositions  are 
denied,  there  is  an  end  of  them  ;  but  if  they  be 
allowed,  it  requireth  a  new  work :  which  false 
point  of  wisdom  is  the  bane  of  business.  To 
conclude,  there  is  no  decaying  merchant,  or  in- 
ward beggar,  $  hath  so  many  tricks  to  uphold  the 
credit  of  wealth  as  these  empty  persons  have  to 
maintain  the  credit  of  their  sufficiency.  Seeming 
wise  men  may  make  shift  to  get  opinion  ;  but  let 
no  man  choose  them  for  employment;  for  cer- 
tainly, you  were  better  take  for  business  a  man 
somewhat  absurd  than  over-formal. 

*  "  A  foolish  man  who  fritters  away  the  weight  of  matters 
by  fine-spun  trifling  on  words." 

t  Find  it  easier  to  make  difficulties  and  objections  than 
tc  originate. 

J  One  in  really  insolvent  circumstances,  though  to  the 
World  he  does  not  appear  so. 


120  BACON'S  ESS  A  KE, 

XXVIL— OF  FRIENDSHIP. 

IT  had  been  hard  for  him  that  spake  it  to  have 
put  more  truth  and  untruth  together  in  few 
words  than  in  that  speech,  "  Whosoever  is  de- 
lighted in  solitude,  is  either  a  wild  beast  or  a 
god  :  "  *  for  it  is  most  true,  that  a  natural  and 
secret  hatred  and  aversion  towards  society  in  any 
man  hath  somewhat  of  the  savage  beast ;  but  it 
is  most  untrue  that  it  should  have  any  character 
at  all  of  the  divine  nature,  except  it  proceed,  not 
out  of  a  desire  in  solitude,  but  out  of  a  love  and 
desire  to  sequester  a  man's  self  for  a  higher  con- 
versation :  such  as  is  found  to  have  been  falsely 
and  feignedly  in  some  of  the  heathen ;  as  Epi- 
menides,t  the  Candian ;  Numa,  the  Roman ; 

*  He  here  quotes  from  a  passage  in  the  "  Politica  "  of 
Aristotle,  book  i. : 

"  He  who  is  unable  to  mingle  in  society,  or  who  re- 
quires nothing,  by  reason  of  sufficing  for  himself,  is  no 
part  of  the  state,  so  that  he  is  either  a  wild  beast  or  a 
IMvinity." 

t  Epimenides,  a  poet  of  Crete  (of  which  Candia  is  the 
modern  name),  is  said  by  Pliny  to  have  fallen  into  a  sleep 
which  lasted  fifty-seven  years.  He  was  also  said  to  have 
lived  299  years.  Numa  pretended  that  he  was  instructed 
in  the  art  of  legislation  by  the  divine  nymph,  Egeria,  who 
dwelt  in  the  Arican  grove.  Empedocles,  the  Sicilian 
philosopher,  declared  himself  to  be  immortal,  and  to  be 
able  to  cure  all  evils  :  he  is  said  by  some  to  have  retired 
from  society  that  his  death  might  not  be  known,  and  to 
have  thrown  himself  into  the  crater  of  Mount  /Etna. 
Apollonius  of  Tyana,  the  Pythagorean  philosopher,  pre- 
tended to  miraculous  powers,  and  after  his  death  a  temple 
was  erected  to  him  at  that  place.  His  life  is  recorded  by 
Philostratus ;  and  some  persons,  among  whom  are  Hiero- 
cles,  Dr.  More,  in  his  Mystery  of  Godliness,  and  recently 
Strauss,  have  not  hesitated  to  compare  his  miracles  with 
those  of  our  Saviour, 


SA  CON'S  ESS  A  YS.  i  a  i 

Enapedocles,  the  Sicilian ;  and  Appollomus  of 
Tyana ;  and  truly  and  really  in  divers  of  the 
ancient  hermits  and  holy  fathers  of  the  Church. 
But  little  do  men  perceive  what  solitude  is,  and 
how  far  it  extendeth  ;  for  a  crowd  is  not  com- 
pany, and  faces  are  but  a  gallery  of  pictures,  and 
talk  but  a  tinkling  cymbal,  where  there  is  no 
love.  The  Latin  adage  meeteth  with  it  a  little, 
"  Magna  civitas,  magna  solitudo  ;  "  *  because  in 
a  great  town  friends  are  scattered,  so  that  there 
is  not  that  fellowship,  for  the  most  part,  which  is 
in  less  neighborhoods ;  but  we  may  go  further, 
and  affirm  most  truly,  that  it  is  a  mere  and  miser- 
able solitude  to  want  true  friends,  without  which 
the  world  is  but  a  wilderness  ;  and  even  in  this 
sense  also  of  solitude,  whosoever  in  the  frame 
of  his  nature  and  affections  is  unfit  for  friendship, 
he  taketh  it  of  the  beast,  and  not  from  humanity. 
A  principal  fruit  of  friendship  is  the  ease  and 
discharge  of  the  fulness  and  swellings  of  the 
heart,  which  passions  of  all  kinds  do  cause  and 
induce.  We  know  diseases  of  stoppings  and 
suffocations  are  the  most  dangerous  in  the  body ; 
and  it  is  not  much  otherwise  in  the  mind ;  you 
may  take  sarza  f  to  open  the  liver,  steel  to  open 
the  spleen,  flower  of  sulphur  for  the  lungs,  cas- 
toreum  f  for  the  brain  ;  but  no  receipt  openeth 
the  heart  but  a  true  friend,  to  whom  you  may 
impart  griefs,  joys,  fears,  hopes,  suspicions, 
counsels,  and  whatsoever  lieth  upon  the  heart 

*  "  A  great  city,  a  great  desert." 
t  Sarsaparilla. 

J  A  liquid  matter  of  a  pungent  smell,  extracted  from  a 
portion  of  the  body  of  the  beaver 


122  BA  CON'S  ESS  A  YS. 

to  oppress  it,  in  a  kind  of  civil  shrift  or  confes- 
sion. 

It  is  a  strange  thing  to  observe  how  high  a 
rate  great  kings  and  monarchs  do  set  upon  this 
fruit  of  friendship  whereof  we  speak :  so  great, 
as  they  purchase  it  many  times  at  the  hazard  of 
their  own  safety  and  greatness  :  for  princes,  in 
regard  of  the  distance  of  their  fortune  from  that 
of  their  subjects  and  servants,  cannot  gather 
this  fruit,  except  (to  make  themselves  capable 
thereof)  they  raise  some  persons  to  be  as  it  were 
companions,  and  almost  equals  to  themselves, 
which  many  times  sorteth  to  inconvenience. 
The  modern  languages  give  unto  such  persons 
the  name  of  favorites,  or  privadoes,  as  if  it  were 
matter  of  grace,  or  conversation  ;  but  the  Roman 
name  attaineth  the  true  use  and  cause  thereof, 
naming  them  "  participes  curarum  ;  "  *  for  it  is 
that  which  tieth  the  knot :  and  we  see  plainly 
that  this  hath  been  done,  not  by  weak  and  pas- 
sionate princes  only,  but  by  the  wisest  and  most 
politic  that  ever  reigned,  who  have  oftentimes 
joined  to  themselves  some  of  their  servants, 
whom  both  themselves  have  called  friends,  and 
allowed  others  likewise  to  call  them  in  the  same 
manner,  using  the  word  which  is  received  be- 
tween private  men. 

L.  Sylla,  when  he  commanded  Rome,  raised 
Pompey  (after  surnamed  the  Great)  to  that 
height  that  Pompey  vaunted  himself  for  Sylla's 
overmatch  ;  for  when  he  had  carried  the  consul- 
ship for  a  friend  of  his,  against  the  pursuit  of 
Sylla,  and  that  Sylla  did  a  little  resent  thereat, 
*  "  Partakers  of  cares." 


BA  CON'S  ESS  A  YS.  123 

and  began  to  speak  great,  Pompey  turned  upon 
him  again,  and  in  effect  baJe  him  be  quiet ;  for 
that  more  men  adored  the  sun  rising  than  the 
sun  setting.  With  Julius  Caesar,  Decimus  Brutus 
had  obtained  that  interest,  as  he  set  him  down 
in  his  testament  for  heir  in  remainder  after  his 
nephew  ;  and  this  was  the  man  that  had  power 
with  him  to  draw  him  forth  to  his  death :  for 
when  Cassar  would  have  discharged  the  senate, 
in  regard  of  some  ill  presages,  and  specially  a 
dream  of  Calphurnia,  this  man  lifted  him  gently 
by  the  arm  out  of  his  chair,  telling  him  he  hoped 
he  would  not  dismiss  the  senate  till  his  wife  had' 
dreamt  a  better  dream  ;  and  it  seemeth  his  favor 
was  so  great,  as  Antonius,  in  a  letter  which  is 
recited  verbatim  in  one  of  Cicero's  Philippics, 
calleth  him  "  venefica," — "  witch  ;  "  as  if  he  had 
enchanted  Caesar.  Augustus  raised  Agrippa 
(though  of  mean  birth)  to  that  height,  as,  when 
he  consulted  with  Maecenas  about  the  marriage: 
of  his  daughter  Julia,  Maecenas  took  the  liberty 
to  tell  him,  that  he  must  either  marry  his  daugh- 
ter to  Agrippa,  or  take  away  his  life :  there  was 
no  third  way,  he  had  made  him  so  great.  With. 
Tiberius  Caesar,  Sejanus  had  asceivJed  to  that 
height,  as  they  two  were  termed  and  reckoned  as 
a  pair  of  friends.  Tiberius  in  a  letter  to  him, 
saith,  "  Haec  pro  amicitia  nostra  non  occultavi,"  * 
and  the  whole  senate  dedicated  an  altar  to 
Friendship,  as  to  a  goddess,  in  respect  of  the 
great  dearness  of  friendship  between  them  two. 
The  like,  or  more,  was  between  Septimius  Severus 

*  "  These  things,  by  reason  of  our  friendship,  I  have  not 
concealed  from  you." 


124  &A  CON'S  ESS  A  YS. 

and  Plautianus ;  for  he  forced  his  eldest  son  to 
marry  the  daughter  of  Plautianus,  and  would  often 
maintain  Plautianus  in  doing  affronts  to  his  son ; 
and  did  write  also,  in  a  letter  to  the  senate,  by 
these  words :  "  I  love  the  man  so  well,  as  I  wish 
he  may  over-live  me."  Now,  if  these  princes 
had  been  as  a  Trajan,  or  a  Marcus  Aurelius,  a 
man  might  have  thought  that  this  had  proceeded 
of  an  abundant  goodness  of  nature ;  but  being 
men  so  wise,*  of  such  strength  and  severity  of 
mind,  and  so  extreme  lovers  of  themselves,  as  all 
these  were,  it  proveth  most  plainly  that  they 
found  their  own  felicity  (though  as  great  as  ever 
happened  to  mortal  men)  but  as  an  half-piece, 
except  they  might  have  a  friend  to  make  it  entire ; 
and  yet,  which  is  more,  they  were  princes  that 
had  wives,  sons,  nephews ;  and  yet  all  these 
could  not  supply  the  comfort  of  friendship. 

It  is  not  to  be  forgotten  what  Comineusf  ob- 
serveth  of  his  first  master,  Duke  Charles  the 
Hardy,J  namely,  that  he  would  communicate  his 
secrets  with  none ;  and  least  of  all,  those  secrets 
which  troubled  him  most.  Whereupon  he  goeth 
on,  and  saith,  that  towards  his  latter  time  that 
closeness  did  impair  and  a  little  perish  his  un- 

*  Such  infamous  r"ien  as  Tiberius  and  Sejanus  hardly 
•trve  this  commeii  ..uion. 
t  1'hilp  de  Comines. 

:      Lirles  the  Bold,  duke  of  Burgundy,  the  valiant  an- 
'  t  of  Louis  XI.  of  France.     De  Comines  spent  his 
/  years  at  bis  court,  but  afterwards  passed  into  the  serv- 
f    Louis  XI.     This  monarch  was  notorious  for  his 
cruelty,  treachery,  and  dissimulation,  and  had  all  the  bad 
qualities  of  bis  contemporary,  Edward  IV.  of  England,  with- 
out any  of  his  redeeming  virtues. 


BACON'S  ESSAYS.  125 

derstanding.  Surely  Comineus  might  have  made 
the  same  judgment  also,  if  it  had  pleased  him,  of 
his  second  master,  Louis  the  Eleventh,  whose 
closeness  was  indeed  his  tormentor.  The  parable 
of  Pythagoras  is  dark,  but  true,  "Cor  ne  edito," 
— "eat  not  the  heart."*  Certainly,  if  a  man 
would  give  it  a  hard  phrase,  those  that  want 
friends  to  open  themselves  unto  are  cannibals  of 
their  own  hearts  :  but  one  thing  is  most  admirable 
(wherewith  I  will  conclude  this  first  fruit  of 
friendship),  which  is,  that  this  communicating  of 
a  man's  self  to  his  friend  works  two  contrary 
effects  ;  for  it  redoubleth  joys,  and  cutteth  griefs 
in  halves ;  for  there  is  no  man  that  imparteth  his 
joys  to  his  friend,  but  he  joyeth  the  more  ;  and 
no  man  that  imparteth  his  griefs  to  his  friend, 
but  he  grieveth  the  less.  So  that  it  is,  in  truth, 
of  operation  upon  a  man's  mind  of  like  virtue  as 
the  alchymists  used  to  attribute  to  their  stone  for 
man's  body,  that  it  worketh  all  contrary  effects, 
but  still  to  the  good  and  benefit  of  nature  :  but 
yet,  without  praying  in  aid  of  alchymists,  there  is 
a  manifest  image  of  this  in  the  ordinary  course  of 
nature  ;  for,  in  bodies,  union  strengthened  and 
cherisheth  any  natural  action  :  and,  on  the  other 
side,  weakeneth  and  dulleth  any  violent  impres- 
sion ;  and  even  so  is  it  of  minds. 

The  second  fruit  of  friendship  is  healthful  and 

*  Pythagoras  went  still  further  than  this,  as  he  forbade 
his  disciples  to  eat  flesh  of  any  kind  whatever.  See  the 
interesting  speech  which  Ovid  attributes  to  him  in  the 
Fifteenth  book  of  the  Metamorphoses.  Sir  Thomas 
Browne,  in  his  Pseudodoxia  (Browne's  Works,  Bohn's  Anti- 
quarian edn.,  vol.  i.  p.  27,  et  seq.),  gives  some  curious  ex- 
planations of  the  doctrines  of  this  philosopher 


iz6  SACO^S  ESSAYS 

sovereign  for  the  understanding,  as  the  first  is 
for  the  affections  ;  for  friendship  maketh  indeed 
a  fair  day  in  the  affections  from  storm  and  tem- 
pests, but  it  maketh  daylight  in  the  understand- 
ing, out  of  darkness  and  confusion  of  thoughts  ; 
neither  is  this  to  be  understood  only  of  faithful 
counsel,  which  a  man  receiveth  from  his  friend; 
Lut  before  you  come  to  that,  certain  it  is,  that 
whosoever  hath  his  mind  fraught  with  many 
thoughts,  his  wits  and  understanding  do  clarify 
and  break  up  in  the  communicating  and  dis- 
coursing with  another  ;  he  tosseth  his  thoughts 
more  easily  ;  he  marshalleth  them  more  orderly ; 
lie  seeth  how  they  look  when  they  are  turned  into 
words  ;  finally,  he  waxeth  wiser  than  himself  ; 
and  that  more  by  an  hour's  discourse  than  by  a 
day's  meditation.  It  was  well  said  by  Themis 
tocles  to  the  king  of  Persia,  "  That  speech  was 
like  cloth  of  Arras,*  opened  and  put  abroad  ; 
whereby  the  imagery  doth  appear  in  figure  ; 
whereas  in  thoughts  they  lie  but  as  in  packs." 
Neither  is  this  second  fruit  of  friendship,  in 
opening  the  understanding,  restrained  only  to 
such  friends  as  are  able  to  give  a  man  counsel 
(they  indeed  are  best),  but  even  without  that  a 
man  learneth  of  himself,  and  bringeth  his  own 
thoughts  to  light,  and  whetteth  his  wits  as  against 
a  stone,  which  itself  cuts  not.  In  a  word,  a 
man  were  better  relate  himself  to  a  statue  or 
picture,  than  to  suffer  his  thoughts  to  pass  in 
smother. 

*  Tapestry.  Speaking  hypercritically,  Lord  Bacon  com- 
mits an  anachronism  here,  as  Arras  did  not  manufacture 
tapestry  till  tlie  diddle  ages. 


BACON'S  ESSAYS.  127 

Add  now,  to  make  this  second  fruit  of  friend- 
snip  complete,  that  other  point  which  lieth  more 
open,  and  falleth  within  vulgar  observation  :  which 
is  faithful  counsel  from  a  friend.  Heraclitus 
saith  well  in  one  of  his  enigmas,  "  Dry  light  is 
ever  the  best :  "  and  certain  it  is,  that  the  light 
that  a  man  receiveth  by  counsel  from  another,  is 
drier  and  purer  than  that  which  cometh  from  his 
own  understanding  and  judgment;  which  is  ever 
infused  and  drenched  in  his  affections  and  cus- 
toms. So  as  there  is  as  much  difference  between 
the  counsel  that  a  friend  giveth,  and  that  a  man 
giveth  himself,  as  there  is  between  the  counsel  of 
a  friend  and  of  a  flatterer  ;  for  there  is  no  such 
flatterer  as  is  a  man's  self,  and  there  is  no  such 
remedy  against  flattery  of  a  man's  self  as  the 
liberty  of  a  friend.  Counsel  is  of  two  sorts  ;  the 
one  concerning  manners,  the  other  concerning 
business  :  for  the  first,  the  best  preservative  to 
keep  the  mind  in  health,  is  the  faithful  admoni- 
tion of  a  friend.  The  calling  of  a  man's  self  to  a 
strict  account  is  a  medicine  sometimes  too  pierc- 
ing and  corrosive  ;  reading  good  books  of  moral- 
ity is  a  little  flat  and  der,cl  ;  observing  our  faults 
in  others  is  sometimes  improper  for  our  case  ; 
but  the  best  receipt  (best  I  say  to  work  and  best 
to  take)  is  the  admonition  of  a  friend.  It  is  a 
strange  thing  to  behold  what  gross  errors  and 
extreme  absurdities  many  (especially  of  the 
greater  sort)  do  commit  for  want  of  a  friend  to 
tell  them  of  them,  to  the  great  damage  both  of 
their  fame  and  fortune  :  for,  as  St.  James  saith, 
they  are  as  men  "  that  look  sometimes  into  a 
glass,  and  presently  forget  their  own  shape  and 


128  BA  CON 'S  £SSJ  YS. 

favor."  *  As  for  business,  a  man  may  think,  if 
he  will,  that  two  eyes  see  no  more  than  one  ;  or, 
that  a  gamester  seeth  always  more  than  a  looker- 
on  ;  or,  that  a  man  in  anger  is  as  wise  as  be  that 
hath  said  over  the  four  and  twenty  letters  ;  f  or, 
that  a  musket  may  be  shot  off  as  well  upon  the 
arm  as  upon  a  rest ;  J  and  such  other  fond  and 
high  imaginations,  to  think  himself  all  in  all  : 
but  when  all  is  done,  the  help  of  good  counsel 
is  that  which  setteth  business  straight  :  and  if 
any  man  think  that  he  will  take  counsel,  but  it 
shall  be  by  pieces  ;  asking  counsel  in  one  busi- 
ness of  one  man,  and  in  another  business  of 
another  man,  it  is  well  (that  is  to  say,  better, 
perhaps,  than  if  he  asked  none  at  all)  ;  but  he 
runneth  two  dangers  ;  one,  that  he  shall  not  be 
faithfully  counselled  ;  for  it  is  a  rare  thing,  ex- 
cept it  be  from  a  perfect  and  entire  friend,  to 
have  counsel  given,  but  such  as  shall  be  bowed 
and  crooked  to  some  ends  which  he  hath  that 
giveth  it  :  the  other,  that  he  shall  have  counsel 
given,  hurtful  and  unsafe  (though  with  good 
meaning),  and  mixed  partly  of  mischief,  and 
partly  of  remedy;  even  as  if  you  would  call  a 
physician,  that  is  thought  good  for  the  cure  of 
the  disease  you  complain  of,  but  is  unacquainted 
with  your  body  ;  and,  therefore,  may  put  you  in 
a  way  for  a  present  cure,  but  overthroweth  your 

*  James  i.  23. 

t  He  alludes  to  the  recommendation  which  moralists 
have  often  given,  that  a  person  in  anger  should  go  through 
the  alphabet  to  himself  before  he  allows  himself  to  ipeak. 

|  In  his  day  the  musket  was  fixed  upon  a  stand,  called 
the  "rest,"  much  as  the  gingals  or  matchlocks  are  used  in 
the  East  at  the  present  day. 


SA  COWS  £SSA  YS.  1*9 

health  in  some  other  kind,  and  so  cure  the  dis- 
ease, and  kill  the  patient  :  but  a  friend,  that  is 
wholly  acquainted  with  a  man's  estate  will  beware, 
by  furthering  any  present  business,  how  he 
dasheth  upon  the  other  inconvenience,  and  there- 
fore, rest  not  upon  scattered  counsels  ;  they  will 
rather  distract  and  mislead,  than  settle  and 
direct. 

After  these  two  noble  fruits  of  friendship  (peace 
in  the  affections,  and  support  of  the  judgment), 
followeth  the  last  fruit,  which  is  like  the  pome- 
granate, full  of  many  kernels;  I  mean  aid,  and 
bearing  a  part  in  all  actions  and  occasions.  Here 
the  best  way  to  represent  to  life  the  manifold  use 
of  friendship,  is  to  cast  and  see  how  many  things 
there  are  which  a  man  cannot  do  himself ;  and 
then  it  will  appear  that  it  was  a  sparing  speech, 
of  the  ancients  to  say,  **  that  a  friend  is  another 
himself ;  "  for  that  a  friend  is  far  more  than  him- 
self. Men  have  their  time,  and  die  many  times 
in  desire  of  some  things  which  they  principally 
take  to  heart ;  the  bestowing  of  a  child,  the 
finishing  of  a  work,  or  the  like.  If  a  man  have 
a  true  friend,  he  may  rest  almost  secure  that  the 
care  of  those  things  will  continue  after  him  ;  so 
tnat  a  man  hath,  as  it  were,  two  lives  in  his  de- 
sires. A  man  hath  a  body,  and  that  body  is  con- 
fined to  a  place  ;  but  where  friendship  is,  all 
offices  of  life  are,  as  it  were,  granted  to  him  and 
his  deputy ;  for  he  may  exercise  them  by  his 
friend.  How  many  things  are  there,  which  a 
man  cannot,  with  any  face  or  comeliness,  say  or 
do  himself  ?  A  man  can  scarce  allege  his  own 
Jnerits  with  modesty,  much  less  extol  them :  a 


130  BACON' ?  ESSA  YS. 

man  cannot  sometimes  brook  to  supplicate,  or 
beg,  and  a  number  of  the  like  :  but  all  these 
things  are  graceful  in  a  friend's  mouth,  which 
are  blushing  in  a  man's  own.  So  again,  a 
man's  person  hath  many  proper  relations  which 
ie  cannot  put  off.  A  man  cannot  speak  to  his 
son  but  as  a  father ;  to  his  wife  but  as  a  husband  ; 
to  his  enemy  but  upon  terms ;  whereas  a  friend 
may  speak  as  the  case  requires,  and  not  as  it 
sorteth  with  the  person  :  but  to  enumerate  these 
things  were  endless  ;  I  have  given  the  rule,  where 
a  man  cannot  fitly  play  his  own  part,  if  he  have 
not  a  friend,  he  may  quit  the  stage. 

XXVIII.— OF   EXPENSE. 

RICHES  are  for  spending,  and  spending  for 
honor  and  good  actions  ;  therefore  extraordinary 
expense  must  be  limited  by  the  worth  of  the  oc- 
casion ;  for  voluntary  undoing  may  be  as  well 
for  a  man's  country  as  for  kingdom  of  heaven  ; 
but  ordinary  expense  ought  to  be  limited  by  a 
man's  estate,  and  governed  with  such  regard,  as 
it  be  within  his  compass  ;  and  not  subject  to 
deceit  and  abuse  of  servants  ;  and  ordered  to  the 
best  show,  that  the  bills  may  be  less  than  the 
estimation  abroad.  Certainly,  if  a  man  will  keep 
but  of  even  hand,  his  ordinary  expenses  ought  to 
be  but  to  the  half  of  his  receipts  ;  and  if  he  thinV, 
to  wax  rich,  but  to  the  third  part.  It  is  no  base- 
ness for  the  greatest  to  descend  and  look  into 
their  own  estate.  Some  forbear  it,  not  upon 
negligence  alone,  but  doubting  to  bring  them- 
selves into  melancholy,  in  respect  they  shall  find 


&A  CON'S  ESS  A  YS.  131 

it  broken  :  but  wounds  cannot  be  cured  without 
searching.  He  that  cannot  look  into  his  own 
estate  at  all,  had  need  both  choose  well  those 
whom  he  employeth,  and  change  them  often ;  for 
new  are  more  timorous  and  less  subtle.  He  that 
can  look  into  his  estate  but  seldom,  it  behoveth 
him  to  turn  all  to  certainties.  A  man  had  need, 
if  he  be  plentiful  in  some  kind  of  expense,  to  be 
as  saving  again  in  some  other  ;  as  if  he  be  plenti- 
ful in  diet,  to  be  saving  in  apparel  :  if  he  be  plenti- 
ful in  the  hall,  to  be  saving  in  the  stable  :  and  the 
like.  For  he  that  is  plentiful  in  expenses  of  all 
kinds  will  hardly  be  preserved  from  decay.  In 
clearing*  of  a  man's  estate,  he  may  as  well  hurt 
himself  in  being  too  sudden,  as  in  letting  it  run 
on  too  long ;  for  hasty  selling  is  commonly  as 
disadvantageable  as  interest.  Besides,  he  that 
clears  at  once  will  relapse ;  for  finding  himself 
out  of  straits,  he  will  revert  to  his  customs  :  but 
he  that  cleareth  by  degrees  induceth  a  habit  of 
frugality,  and  gaineth  as  well  upon  his  mind  as 
upon  his  estate.  Certainly,  who  hath  a  state  to 
repair,  may  not  despise  small  things  ;  and,  com- 
monly, it  is  less  dishonorable  to  abridge  petty 
charges  than  to  stoop  to  petty  gettings.  A  man 
ought  warily  to  begin  charges,  which  once  begun 
will  continue  :  but  it  matters  that  retura  not,  he 
may  be  more  magnificent. 

*  From  debts  and  incumbrances. 


15*  &  A  COWS  ESSAYS. 

XXIX.— OF    THE  TRUE  GREATNESS  OF 
KINGDOMS  AND  ESTATES. 

THE  speech  of  Themistocles,  the  Athenian, 
which  was  haughty  and  arrogant,  in  taking  so 
much  to  himself,  had  been  a  grave  and  wise  ob- 
servation and  censure,  applied  at  large  to  others. 
Desired  at  a  feast  to  touch  a  lute,  he  said,  "  He 
could  not  fiddle,  but  yet  he  could  make  a  small 
town  a  great  city."  These  words  (holpen  a  little 
with  a  metaphor)  may  express  two  different  abil- 
ities in  those  that  deal  in  business  of  estate  ;  for 
if  a  true  survey  be  taken  of  counsellors  and  states- 
men, there  may  be  found  (though  rarely)  those 
which  can  make  a  small  state  great,  and  yet  c;>.n- 
not  fiddle :  as,  on  the  other  side,  there  will  be 
found  a  great  many  that  can  fiddle  very  cun- 
ningly, but  yet  are  so  far  from  being  able  to  make 
a  small  state  great,  as  their  gift  lieth  the  other 
way ;  to  bring  a  great  and  flourishing  estate  to 
ruin  and  decay.  And  certainly,  those  degenerate 
arts  and  shifts  whereby  many  counsellors  and 
governors  gain  both  favor  with  their  masters  imd 
estimation  with  the  vulgar,  deserve  no  better 
name  than  fiddling ;  being  things  rather  pleasing 
for  the  time,  and  graceful  to  themselves  only, 
than  tending  to  the  weal  and  advancement  of  the 
state  which  they  serve.  There  are  also  (no 
doubt)  counsellors  and  governors  which  may  be 
held  sufficient,  "  negotiis  pares,"  *  able  to  manage 
affairs,  and  to  keep  them  from  precipices  and 
manifest  inconveniences ;  which,  nevertheless, 
are  far  from  the  ability  to  raise  and  amplify  an 

*  "  Equal  to  busm0m." 


BA  CON'S  ESS  A  YS.  133 

estate  in  power,  means,  and  fortune  :  but  be  the 
workmen  what  they  may  be,  let  us  speak  of  the 
work ;  that  is,  the  true  greatness,  of  kingdoms 
and  estates,  and  the  means  thereof.  An  argu- 
ment fit  for  great  and  mighty  princes  to  have  in 
their  hand  ;  to  the  end  that  neither  by  over-meas- 
uring Uieir  forces,  they  lose  themselves  in  vain 
enterprises  :  nor,  on  the  other  side,  by  under- 
valuing them,  they  descend  to  fearful  and  pusil- 
lanimous counsels. 

The  greatness  of  an  estate,  in  bulk  and  ter- 
ritory, doth  fall  under  measure ;  and  the  great- 
ness of  finances  and  revenues  doth  fall  under 
computation.  The  population  may  appear  by 
musters  ;  and  the  number  and  greatness  of  cities 
and  towns  by  cards  and  maps  ;  but  yet  there  is 
not  anything  amongst  civil  affairs  more  subject 
to  error  than  the  right  valuation  and  true  judg- 
ment concerning  the  power  and  forces  of  an 
estate.  The  kingdom  of  heaven  is  compared,  not 
to  any  great  kernel,  or  nut,  but  to  a  grain  of  mus- 
tard-seed ;  *  which  is  one  of  the  least  grains,  but 
hath  in  it  a  property  and  spirit  hastily  to  get  up  and 
spread.  So  are  there  states  great  in  territory, 
and  yet  not  apt  to  enlarge  or  command ;  and 
some  that  have  but  a  small  dimension  of  stem, 
and  yet  apt  to  be  the  foundations  of  great  mon- 
archies. 

*  He  alludes  to  the  following  passage,  St.  Matthew  xiii. 
31 :  "  Another  parable  put  he  forth  unto  them,  »aying,  The 
kingdom  of  heaven  is  like  a  grain  of  mustard-seed,  which 
a  man  took  and  sowed  in  his  field :  which  indeed  is  th« 
lea*t  of  all  seeds ;  but  when  it  is  grown,  it  is  the  greatest 
anvong  herbs,  and  becometh  a  tree,  so  that  the  birds  of  tk$ 
air  come  and  lodge  in  the  branchss  thereof." 


134  ^  CO^'S  ESS  A  VS. 

Walled  towns,  stored  arsenals  and  armories, 
goodly  races  of  horse,  chariots  of  war,  elephants, 
ordnance,  artillery,  and  the  like  ;  all  this  is  but 
a  sheep  in  a  lion's  skin,  except  the  breed  and 
disposition  of  the  people  be  stout  and  warlike. 
Nay,  number  itself  in  armies  importeth  not  much, 
where  the  people  is  of  weak  courage ;  for,  as 
Virgil  saith,  "  It  never  troubles  a  wolf  how  many 
the  sheep  be."  The  army  of  the  Persians  in  the 
plains  of  Arbela  was  such  a  vast  sea  of  people, 
as  it  did  somewhat  astonish  the  commanders  in 
Alexander's  army,  who  came  to  him,  therefore, 
and  wished  him  to  set  upon  them  by  night ;  but 
he  answered,  "  He  will  not  pilfer  the  victory  :  "  and 
the  defeat  was  easy.  When  Tigranes,*  the 
Armenian,  being  encamped  upon  a  hill  with  four 
hundred  thousand  men,  discovered  the  army  of 
the  Romans,  being  not  above  fourteen  thousand, 
marching  towards  him,  he  made  himself  merry 
with  it,  and  said,  "  Yonder  men  are  too  many  for 
an  ambassage,  and  too  few  for  a  fight ; "  but 
before  the  sun  set,  he  found  them  enow  to  give 
him  the  chase  with  infinite  slaughter.  Many  are 
the  examples  of  the  great  odds  between  number 
and  courage  :  so  that  a  man  may  truly  make  a 
judgment,  that  the  principal  point  of  greatness  in 
any  state  is  to  have  a  race  of  military  men. 

Neither  is  money  the  sinews  of  war  (as  it  is 
trivially  said),  where  the  sinews  of  men's  arms  in 
base  and  effeminate  people  are  failing  :  for  Solon 
said  well  to  Croesus  (when  in  ostentation  he 
showed  him  his  gold),  "  Sir,  if  any  other  come 

*  He  was  vanquished  by  Lucullus,  and  finally  submitted 
to  Pompey. 


BA  COWS  £SSA  ys.  13  J 

that  hath  better  iron  than  you,  he  will  be  master 
of  all  this  gold."  Therefore,  let  any  prince,  o/ 
state,  think  soberly  of  his  forces,  except  hi:» 
militia  of  natives  be  of  good  and  valiant  soldiers; 
and  let  princes,  on  the  other  side,  that  have  sub 
jects  of  martial  disposition,  know  their  own 
strength,  unless  they  be  otherwise  wanting  unt? 
themselves.  As  for  mercenary  forces  (which  is 
the  help  in  this  case),  all  examples  show  that, 
whatsoever  estate,  or  prince,  doth  rest  upon  them, 
he  may  spread  his  feathers  for  a  time,  but  he  will 
mew  them  soon  after. 

The  blessing  of  Judah  and  Issachar  *  will  never 
meet ;  that  the  same  people,  or  nation,  should  be 
both  the  lion's  whelp  and  the  ass  between  bur- 
dens ;  neither  will  it  be,  that  a  people  overlaid 
with  taxes  should  ever  become  valiant  and  mar- 
tial. It  is  true  that  taxes,  levied  by  consent  of 
the  estate,  do  abate  men's  courage  less;  as  it 
hath  been  seen  notably  in  the  excises  of  the  Low 
Countries  ;  and,  in  some  degree,  in  the  subsidies  f 
of  England ;  for,  you  must  note,  that  we  speak 
now  of  the  heart,  and  not  of  the  purse  ;  so  that, 
although  the  same  tribute  and  tax  laid  by  consent 
or  by  imposing,  be  all  one  to  the  purse,  yet  it 
works  diversely  upon  the  courage.  So  that  you 

*  He  alludes  to  the  prophetic  words  of  Jacob  on  his 
death-bed,  Gen.  xlix.  9,  14,  15:  "Judah  is  a  lion's  whelp 

he  stooped  down,  he  crouched  as  a  lion,  and  as  an 

old  lion Issachar  is  a  strong  ass  crouching  down  be- 
tween two  burdens  :  And  he  saw  that  rest  was  good,  and 
the  land  that  it  was  pleasant :  and  bowed  his  shoulder  to 
bear,  and  became  a  servant  unto  tribute." 

t  Sums  of  money  voluntarily  contributed  by  the  people 
for  the  use  of  the  sovereign. 


1 36  £A  COA'*S 

may  conclude,  that  no  people  overcharged  with 
tribute  is  fit  for  empire. 

Let  states  that  aim  at  greatness  take  heed  how 
their  nobility  and  gentlemen  do  multiply  too  fast ; 
for  that  maketh  the  common  subject  grow  to  be 
a  peasant  and  base  swain,  driven  out  of  heart, 
and  in  effect  but  the  gentleman's  laborer.  Even 
as  you  may  see  in  coppice  woods ;  if  you  leave 
your  staddles*  too  thick,  you  shall  never  have 
clean  underwood,  but  shrubs  and  bushes.  So 
in  countries,  if  the  gentlemen  be  too  many,  the 
commons  will  be  base  ;  and  you  will  bring  it  to 
that,  that  not  the  hundred  poll  will  be  fit  for  a 
helmet:  especially  as  to  the  infantry,  which  is 
the  nerve  of  an  army ;  and  so  there  will  be  gniat 
population  and  little  strength.  This  which  I 
speak  of  hath  been  nowhere  better  seen  than  by 
comparing  of  England  and  France ;  whereof  Eng- 
land, though  far  less  in  territory  and  population, 
hath  been  (nevertheless)  an  overmatch  ;  in  regard 
the  middle  people  of  England  make  good  soldiers, 
which  the  peasants  of  France  do  not ;  and  here- 
in the  device  of  King  Henry  the  Seventh  (where- 
of I  have  spoken  largely  in  the  history  of  his 
life)  was  profound  and  admirable;  in  making 
farms  and  houses  of  husbandry  of  a  standard  ; 
that  is,  maintained  with  such  a  proportion  of  land 
unto  them  as  may  breed  a  subject  to  live  in  cc«i- 
renient  plenty,  and  no  servile  condition ;  and  to 
keep  the  plough  in  the  hands  of  the  owners,  and 
not  mere  hirelings;  and  thus  indeed  you  shill 
attain  to  Virgil's  character,  which  he  gives  to 
ancient  Italy : 

•  Young  trow. 


BA  CON'S  ESS  A  YS.  137 

"Terra  potens  armis  atque  ubere  glebae."* 

Neither  is  that  state  (which,  for  anything  I 
know,  is  almost  peculiar  to  England,  and  hardly 
to  be  found  anywhere  else,  except  it  be,  perhaps, 
in  Poland)  to  be  passed  over  ;  I  mean  the  state  of 
free  servants  and  attendants  upon  noblemen  and 
gentlemen,  which  are  no  ways  inferior  unto  the 
yeomanry  for  arms  ;  and,  therefore,  out  of  all 
question,  the  splendor  and  magnificence,  and 
great  retinues,  and  hospitality  of  noblemen  and 
gentlemen  received  into  custom,  do  much  con- 
duce unto  martial  greatness  ;  whereas,  contrari. 
•wise,  the  close  and  reserved  living  of  noblemen 
and  gentlemen  causeth  a  penury  of  military- 
forces. 

By  all  means  it  is  to  be  procured  that  the 
trunk  of  Nebuchadnezzar's  tree  of  monarchy  f 
be  great  enough  to  bear  the  branches  and  the 
boughs ;  that  is,  that  the  natural  subjects  of  the 
crown,  or  state,  bear  a  sufficient  proportion  to  the 
stronger  subjects  that  they  govern  ;  therefore  all 
states  that  are  liberal  of  naturalization  towards 
strangers  are  fit  for  empire ;  for  to  think  that  a 
handful  of  people  can,  with  the  greatest  courage 

*  "  A  land  strong  in  arms  and  in  the  richness  of  the 
soil." 

t  He  alludes  to  the  dream  of  Nebuchadnezzar,  which  it 
mentioned  Daniel  iv.  10:  "I  saw,  and,  behold  a  tree  in  the 
midst  of  the  earth,  and  the  height  thereof  was  great.  The 
tree  grew,  and  was  strong,  and  the  height  thereof  reached 
unto  heaven,  and  the  sight  thereof  to  the  end  of  allths 
earth:  the  leaves  thereof  were  fair,  and  the  fruit  thereof 
much,  and  in  it  was  meat  for  all ;  the  beasts  of  the  fid'tl 
had  shadow  under  it,  and  the  fowls  of  the  heaven  dwelt  iu 
Jh»  boughs  thereof,  aad  all  flesh  was  fed  of  it." 


138  BA  COWS  ESS  A  YS. 

and  policy  in  the  world,  embrace  too  large  ex- 
tent of  dominion,  it  may  hold  for  a  time,  but  it 
will  fail  suddenly.  The  Spartans  were  a  nice 
people  in  point  of  naturalization  ;  whereby,  while 
they  kept  their  compass,  they  stood  firm  ;  but  when 
they  did  spread,  and  their  boughs  were  becoming 
too  great  for  their  stem,  they  became  a  windfall 
upon  the  sudden.  Never  any  state  was,  in  thb 
point,  so  open  to  receive  strangers  into  their  body 
as  were  the  Romans  ;  therefore  it  sorted  with 
them  accordingly,  for  they  grew  to  the  greatest 
monarchy.  Their  manner  was  to  grant  natural- 
ization (which  they  called  "jus  civitatis  "),*  and 
to  grant  it  in  the  highest  degree,  that  is,  not  only 
"jus  commercii,t  jus  connubii,t  jus  hasredit- 
atis;"§  but  also,  "jus  suffragii,"||  and  "jua 
honorum ;  "IT  and  this  not  to  singular  persons 
alone,  but  likewise  to  whole  families ;  yea,  to 
cities,  and  sometimes  to  nations.  Add  to  this 
their  custom  of  plantation  of  colonies,  whereby 
the  Roman  plant  was  removed  into  the  soil  of 
other  nations,  and,  putting  both  constitutions  to- 
gether, you  will  say,  that  it  was  not  the  Romans 
that  spread  upon  the  world,  but  it  was  the  world 
that  spread  upon  the  Romans  ;  and  that  was  the 
sure  way  of  greatness.  I  have  marvelled  some- 
times at  Spain,  how  they  clasp  and  contain  so 
large  dominions  with  so  few  natural  Spaniards  j  ** 

*  "  Right  of  citizenship." 

t  "  Right  of  trading." 

}  "  Right  of  intermarriage." 

§  "  Right  of  inheritance." 

It  "  Right  of  suffrage." 

If  "  Right  of  honors." 

**  Long  since  the  time  of  T.ofd  Bacon,  as  soon  as  these 


CA  COAL'S  ESS  A  KS".  139 

but  sure  the  whole  compass  of  Spain  is  a  very 
great  body  of  a  tree,  far  above  Rome  and  Sparta 
at  the  first ;  and  besides,  though  they  have  not 
had  that  usage  to  naturalize  liberally,  yet  they 
have  that  which  is  next  to  it ;  that  is,  to  employ, 
almost  indifferently,  all  nations  in  their  militia 
of  ordinary  soldiers  ;  yea,  and  sometimes  in  their 
highest  commands ;  nay,  it  seemeth  at  this  in- 
stant they  are  sensible  of  this  want  of  natives; 
as  by  the  pragmatical  sanction,*  now  published, 
appeareth. 

It  is  certain,  that  sedentary  and  within-door 
arts,  and  delicate  manufacturers  (that  require 
rather  the  finger  than  the  arm),  have  in  their 
nature  a  contrariety  to  a  military  disposition ; 
and  generally  all  warlike  people  are  a  little  idle, 
and  love  danger  better  than  travail  ;  neither 
inust  they  be  too  much  broken  of  it,  if  they 
shall  be  preserved  in  vigor ;  therefore  it  was 
great  advantage  in  the  ancient  states  of  Sparta, 
Athens,  Rome,  and  others,  that  they  had  the  use 
cf  slaves,  which  commonly  did  rid  those  manu- 
facturers; but  that  is  abolished,  in  greatest  part 
by  the  Christian  law.  That  which  cometh  near- 
est to  it  is,  to  leave  those  arts  chiefly  to  strangers 
(which,  for  that  purpose,  are  the  more  easily  to 
be  received),  and  to  contain  the  principal  bulk  of 
the  vulgar  natives  within  those  three  kinds,  tillers 
of  the  ground,  free  servants,  and  handicraftsmen 

colonies  had  arrived  at  a  certain  state  of  maturity,  they  at 
different  periods  revolted  from  the  mother  country. 

*  The  laws  and  ordinances  promulgated  by  the  sover- 
eigns of  Spain  were  so  called.  The  term  was  4-erived  from 
the  Byzantine  empire. 


X 40  DA  COJV'S  £SSA  KST. 

of  Btrong  and  manly  arts;  as  smiths,  masons, 
carpenters,  etc.,  not  reckoning  professed  sol- 
diers, 

But,  above  all,  for  empire  and  greatness,  it  im- 
porteth  most,  that  a  nation  do  profess  arms  as 
their  principal  honor,  study,  and  occupation  ;  for 
the  things  which  we  formerly  have  spoken  of  are 
but  habilitations  *  towards  arms ;  and  what  is 
nabilitation  without  intention  and  act  ?  Romulus, 
after  his  death  (as  they  report  or  feign),  sent  a 
present  to  the  Romans,  that  above  all  they 
should  intend  t  arms,  and  then  they  should 
prove  the  greatest  empire  of  the  world.  The 
fabric  of  the  state  of  Sparta  was  wholly  (though 
not  wisely)  framed  and  composed  to  that  scope 
and  cad;  the  Persians  and  Macedonians  had  it 
for  a  flash  ;  t  the  Gauls,  Germans,  Goths,  Saxons, 
Normans,  and  others,  had  it  for  a  time :  the 
Turks  have  it  at  this  day,  though  in  great 
declination.  Of  Christian  Europe,  they  that 
have  it  are  in  effect  only  the  Spaniards  :  but  it 
is  so  plain,  that  every  man  profiteth  in  that 
he  most  intendeth,  that  it  needeth  not  to  be 
stood  upon :  it  is  enough  to  point  at  it ;  that 
no  nation  which  doth  not  directly  profess  arms, 
may  look  to  have  greatness  fall  into  their  mouths ; 
and,  on  the  other  side,  it  is  a  most  certain  oracle 
of  time,  that  those  states  that  continue  long  in 
that  profession  (as  the  Romans  and  Turks  prin- 
cipally have  done)  do  wonders  ;  and  those  that 
have  professed  arms  but  for  an  age  have, 

•  Qualification*. 

t  Attend  to. 

I  For  A  «hort  or  traotltorjr  pwfeC 


MA  CON'S  JSSSA  YS.  141 

,  commonly  attained  that  greatness 
in  that  age  which  maintained  them  long  after, 
when  their  profession  and  exercise  of  arms  had 
grown  to  decay. 

Incident  to  this  point  is,  for  a  state  to  have 
those  laws  or  customs  which  may  reach  forth 
unto  them  just  occasions  (as  may  be  pretended) 
of  war ;  for  there  is  that  justice  imprinted  in  thy 
nature  of  men,  that  they  enter  not  upon  wars 
(whereof  so  many  calamities  do  ensue),  but  upon 
some,  at  the  least  specious  grounds  and  quarrels.'. 
The  Turk  hath  at  hand,  for  cause  of  war,  the  pro. 
pagation  of  his  law  or  sect,  a  quarrel  that  he  may 
always  command.  The  Romans,  though  they  es- 
teemed the  extending  the  limits  of  their  empire 
to  be  great  honor  to  their  generals  when  it  was 
done,  yet  they  never  rested  upon  that  alone  to 
begin  a  war:  first,  therefore,  let  nations  that 
pretend  to  greatness  have  this,  that  they  be 
sensible  of  wrongs,  either  upon  borderers,  mer- 
chants, or  politic  ministers ;  and  that  they  sit  not 
too  long  upon  a  provocation  :  secondly,  let  them 
be  pressed  *  and  ready  to  give  aids  and  succors 
to  their  confederates ;  as  it  ever  was  with  the 
Romans ;  insomuch,  as  if  the  confederate  had 
leagues  defensive  with  divers  other  states,  and, 
upon  invasion  offered,  did  implore  their  aids 
severally,  yet  the  Romans  would  ever  be  the 
foremost,  and  leave  it  to  none  other  to  have 
the  honor.  As  for  the  wars,  which  were 
anciently  made  on  the  behalf  of  a  kind  of 
party  of  tacit  conformity  of  estate,  I  do  not 

*  B«  in  a  hurry. 


1 42  BA  COAT'S  ESS  A  VS. 

see  how  they  may  be  well  justified :  as  when 
the  Romans  made  a  war  for  the  liberty  of 
Graecia  :  or,  when  the  Lacedaemonians  and 
Athenians  made  wars  to  set  up  or  pull  down 
democracies  and  oligarchies  :  or  when  wars  were 
made  by  foreigners,  under  the  pretence  of  justice 
or  protection,  to  deliver  the  subjects  of  others 
from  tyranny  and  oppression  ;  and  the  like.  Let 
it  suffice,  that  no  estate  expect  to  be  great,  that 
is  not  awake  upon  any  just  occasion  of  arming. 

No  body  can  be  healthful  without  exercise, 
neither  natural  body  nor  politic ;  and,  certainly, 
to  a  kingdom  or  estate,  a  just  and  honorable  war 
is  the  true  exercise.  A  civil  war,  indeed,  is  like 
the  heat  of  a  fever ;  but  a  foreign  war  is  like  the 
heat  of  exercise,  and  serveth  to  keep  the  body  in 
health;  for  in  a  slothful  peace,  both  courages  will 
effeminate  and  manners  corrupt :  but  howsoever 
it  be  for  happiness,  without  all  question  for 
greatness,  it  maketh  to  be  still  for  the  most  part 
in  arms  and  the  strength  of  a  veteran  army 
(though  it  be  a  chargeable  business),  always  on 
foot,  is  that  which  commonly  giveth  the  law,  o~ 
at  least,  the  reputation  amongst  all  neighboi 
states,  as  may  well  be  seen  in  Spain,*  which 
hath  had,  in  one  part  or  other,  a  veteran  army 
almost  continually,  now  by  the  space  of  six-score 
years. 

To  be  master  of  the  sea  is  an  abridgment  of  a 
monarchy.  Cicero,  writing  to  Atticus,  of  Pom- 
pey's  preparation  against  Caesar,  saith,  "  Con- 
silium  Pompeii  plane  Themistocleum  est ;  putat 

*  It  was  its  immense  armaments  that  in  a  great  measure 
consumed  the  vitals  of  Spain. 


BA  CON 'S  ESS  A  YS.  1 43 

enim,  qui  mari  potitur,  eum  rerum  potirt ;  "  *  and 
without  doubt,  Pornpey  had  tired  out  Caesar,  if 
upon  vain  confidence  he  had  net  left  that  way. 
We  see  the  great  effects  of  battles  by  sea  :  the 
battle  of  Actium  decided  the  empire  of  the  world  ; 
the  battle  of  Lepanto  arrested  the  greatness  cf 
the  Turk.  There  be  many  examples  where  sea 
fights  have  been  final  to  the  war  :  but  this  is 
when  princes,  or  states  have  set  up  their  rest 
upon  the  battles.  But  thus  much  is  certain ; 
that  he  that  commands  the  sea  is  at  great  liberty, 
and  may  take  as  much  and  as  little  of  the  war  as 
he  will ;  whereas  those  that  be  strongest  by  land 
are  many  times,  nevertheless,  in  great  straits. 
Surely,  at  this  day,  with  us  of  Europe  the  vantage 
of  strength  at  sea  (which  is  one  of  the  principal 
doweries  of  this  kingdom  of  Great  Britain)  is 
great;  both  because  most  of  the  kingdoms  of 
Europe  are  not  merely  inland,  but  girt  with  the 
sea  most  part  of  their  compass  ;  and  because  the 
wealth  of  both  Indies  seems,  in  great  part,  but  an 
accessory  to  the  command  of  the  seas. 

The  wars  of  latter  ages  seem  to  be  made  in  the 
dark,  in  respect  of  the  glory  and  honor  which  re- 
flected upon  men  from  the  wars  in  ancient  time. 
There  be  now,  for  martial  encouragement,  some 
degrees  and  orders  of  chivalry,  which,  neverthe- 
less, are  conferred  promiscuously  upon  soldiers 
and  no  soldiers ;  and  some  remembrance  per- 
haps upon  the  escutcheon,  and  some  hospitals 
for  maimed  soldiers,  and  such  like  things ; 

*  "  Pompey's  plan  is  clearly  that  of  Themistocles  ;  for  he 
believes  that  who*?*7^  i*  master  of  the  sea  will  obtain  the 
supreme  power." 


j  44  IS  AC  ON*  S  ESS  A  YS. 

but  in  ancient  times,  the  trophies  erected  upot 
the  place  of  the  victory ;  the  funeral  lauda- 
tives  *  and  monuments  for  those  that  died  in  the 
wars ;  the  crowns  and  garlands  personal ;  the 
style  of  emperor  with  the  great  kings  of  the  world 
after  borrowed ;  the  triumphs  of  the  generals 
upon  their  return  ;  the  great  donatives  and  lar- 
gesses upon  the  disbanding  of  the  armies,  were 
things  able  to  inflame  all  men's  courages ;  but 
above  all,  that  of  the  triumph  amongst  the 
Romans  was  not  pageants,  or  gaudery,  but  one 
of  the  wisest  and  noblest  institutions  that  ever 
was  :  for  it  contained  three  things  ;  honor  to  the 
general,  riches  to  the  treasury  out  of  the  spoils, 
and  donatives  to  the  army :  but  that  honor,  per- 
haps, were  not  fit  for  monarchies,  except  it  be  in 
the  person  of  the  monarch  himself,  or  his  sons  ; 
as  it  came  to  pass  in  the  times  of  the  Roman 
emperors,  who  did  impropriate  the  actual  tri- 
umphs to  themselves  and  their  sons,  for  suck 
•wars  as  they  did  achieve  in  person,  and  left  only 
for  wars  achieved  by  subjects,  some  triumphal 
garments  and  ensigns  to  the  general. 

To  conclude :  no  man  can  by  care  taking  (as 
the  Scripture  saith),  "  add  a  cubit  to  his  stat- 
ure," f  in  this  little  model  of  a  man's  body ;  but 
in  the  great  frame  of  kingdoms  and  common- 
wealths, it  is  in  the  power  of  princes,  or  estates, 
to  add  amplitude  and  greatness  to  their  king- 
doms for  by  introducing  such  ordinances,  con- 
stitutions, and  customs,  as  we  have  now  touched, 
they  may  sow  greatness  to  their  posterity  and 

*  Encomiums. 

t  St.  M&tttair  vi.  27  ;  St.  Luk«  Jtii.  *f. 


SA  CON'S  ESS  A  YS.  1 4$ 

•accession :  but  these  things  are  commonly  not 
observed,  but  left  to  take  their  chance. 

XXX.— OF  REGIMEN  OF  HEALTH. 

THERE  is  a  wisdom  in  this  beyond  the  rules  of 
physic :  a  man's  own  observation,  what  he  finds 
good  of,  and  what  he  finds  hurt  of,  is  the  best 
physic  to  preserve  health  ;  but  it  is  a  safer  con- 
clusion to  say,  "  This  agreeth  not  well  with  me, 
therefore  I  will  not  continue  it ; "  than  this,  "  I 
find  no  offence  of  this,  therefore  I  may  use  it : " 
for  strength  of  nature  in  youth  passeth  over  many 
excesses  which  are  owing*  a  man  till  his  age. 
Discern  of  the  coming  on  of  years,  and  think  not 
to  do  the  same  things  still ;  for  age  will  not  be 
defied.  Beware  of  sudden  change  in  any  great 
point  of  diet,  and,  if  necessity  force  it,  fit  the  rest 
to  it ;  for  it  is  a  secret  both  in  nature  and  state, 
that  it  is  safer  to  change  many  things  than  one. 
Examine  thy  customs  of  diet,  sleep,  exercise, 
apparel,  and  the  like ;  and  try,  in  anything  thou 
shalt  judge  hurtful  to  discontinue  it  by  little  and 
little ;  but  so,  as  if  thou  dost  find  any  inconven- 
ience by  the  change,  thou  come  back  to  it  again  : 
for  it  is  hard  to  distinguish  that  which  is  gener- 
ally held  good  and  wholesome  from  that  which  is 
good  particularly,t  and  fit  for  thine  own  body.  To 
be  free-minded  and  cheerfully  disposed  at  hours  of 
meat,  and  of  sleep  and  of  exercise,  is  one  of  the 
best  precepts  of  long  lasting.  As  for  the  passions 
studies  of  the  mind,  avoid  envy,  anxious 

*  The  effects  of  which  musfr  be  felt  iu  pld  age, 
;  Of  b«n«£t  iu  /our  individual  ca»«, 
If 


1 46  BA  COWS  ESS  A  YS. 

fears,  anger  fretting  inwards,  subtle  and  knotty 
Inquisitions,  joys,  and  exhilarations  in  excess, 
sadness  not  communicated.  Entertain  hopes, 
mirth  rather  than  joy,  variety  of  delights,  rather 
than  surfeit  of  them ;  wonder  and  admiration, 
and  therefore  novelties ;  studies  that  fill  the 
mind  with  splendid  and  illustrious  objects ;  as 
histories,  fables,  and  contemplations  of  nature. 
If  you  fly  physic  in  health  altogether,  it  will  be 
too  strange  for  your  body  when  you  shall  need 
it ;  if  you  make  it  too  familiar,  it  will  worl:  no 
extraordinary  effect  when  sickness  cometh.  I 
command  rather  some  diet,  for  certain  seasons, 
than  frequent  use  of  physic,  except  it  be  grown 
into  a  custom ;  for  those  diets  alter  the  body 
more,  and  trouble  it  less.  Despise  no  new  acci- 
dent *  in  your  body,  but  ask  opinion  f  of  it.  In 
sickness,  respect  health  principally ;  and  in 
health,  ar*,ion  :  for  those  that  put  their  bodies  to 
endure  in  health,  may,  in  most  sicknesses  which 
are  not  very  sharp,  be  cured  only  with  diet  and 
tendering.  Celsus  could  never  have  spoken  it  as 
a  physician,  had  he  not  been  a  wise  man  withal, 
when  he  giveth  it  for  one  of  the  great  precepts  of 
health  and  lasting,  that  a  man  do  vary  and  inter- 
change contraries,  but  with  an  inclination  to  the 
more  benign  extreme :  use  fasting  and  full  eat- 
ing, but  rather  full  eating  ;  \  watching  and  sleep, 
but  rather  sleep ;  sitting  and  exercise,  but  rather 
exercise,  and  the  like  :  so  shall  nature  be  cher- 
ished, and  yet  taught  masteries.  Physicians  are 

ny 

Take  medical  advice. 
Incline  rather  to  fully  satisfying  your  hunger. 


BA  CON'S  ESS  A  YS.  147 

some  of  them  so  pleasing  and  conformable  to  the 
humor  of  the  patient,  as  they  press  not  the  true 
cure  of  the  disease  ;  and  some  other  are  so  regu- 
lar in  proceeding  according  to  art  not  for  the  dis- 
ease, as  they  respect  not  sufficiently  the  condition 
of  the  patient.  Take  one  of  a  middle  temper  ; 
or,  if  it  may  not  be  found  in  one  man,  combine 
two  of  either  sort ;  and  forget  not  to  call  as  well 
the  best  acquainted  with  your  body,  as  the  best 
reputed  of  for  his  faculty. 

XXXI.— OF  SUSPICION. 

SUSPICIONS  amongst  thoughts  are  like  bats 
amongst  birds,  they  ever  fly  by  twilight :  certainly 
they  are  to  be  repressed,  or  at  the  least  well 
guarded  ;  for  they  cloud  the  mind,  they  lose  friends, 
and  they  check  with  business,  whereby  business 
cannot  go  on  currently  and  constantly :  they  dis- 
pose kings  to  tyranny,  husbands  to  jealousy,  wise 
men  to  irresolution  and  melancholy  :  they  are  de- 
fects, not  in  the  heart,  but  in  the  brain  ;  for  they 
take  place  in  the  stoutest  natures,  as  in  the  exam- 
ple of  Henry  VII.  of  England ;  there  was  not  a 
more  suspicious  man  nor  a  more  stout :  and  in 
such  a  composition  they  do  small  hurt;  for  com- 
monly they  are  not  admitted,  but  with  examina- 
tion, whether  they  be  likely  or  no ;  but  in  fearful 
natures  they  gain  ground  too  fast.  There  is 
nothing  makes  a  man  suspect  much  more  than  to 
know  little  ;  and  therefore  men  should  remedy  sus- 
picion by  procuring  to  know  more,  and  not  to 
keep  their  suspicions  in  smother.  What  would 
men  have  ?  Do  they  think  those  they  employ 


148  BACON'S  ESSAYS. 

and  deal  with  are  saints  ?  Do  they  not  think  they 
will  have  their  own  ends,  and  be  truer  to  them- 
selves than  to  them  ?  Therefore  there  is  no 
better  way  to  moderate  suspicions,  than  to  ac- 
count upon  such  suspicions  as  true,  and  yet  to 
bridle  them  as  false  :  *  for  so  far  a  man  ought  to 
make  use  of  suspicions,  as  to  provide,  as  if  that 
should  be  true  that  he  suspects,  yet  it  may  do 
him  no  hurt.  Suspicions  that  the  mind  of  itself 
gathers  are  but  buzzes ;  but  suspicions  that  are 
artificially  nourished,  and  put  into  men's  heads 
by  the  tales  and  whisperings  of  others,  have 
stings.  Certainly,  the  best  mean,  to  clear  the 
way  in  this  same  wood  of  suspicions,  is  frankly 
to  communicate  them  with  the  party  that  he  sus- 
pects ;  for  thereby  he  shall  be  sure  to  know  more 
of  the  truth  of  them  than  he  did  before ;  and 
withal  shall  make  that  party  more  circumspect, 
not  to  give  further  cause  of  suspicion.  But  this 
would  not  be  done  to  men  of  base  natures ;  for 
they,  if  they  find  themselves  once  suspected,  will 
never  be  true.  The  Italian  says,  "  Sospetto 
licentiafede  ;  "  f  as  if  suspicion  did  give  a  pass- 
port to  faith  ;  but  it  ought  rather  to  kindle  it 
to  discharge  itself. 

XXXII.— OF  DISCOURSE. 

SOME  in  their  discourse  desire  rather  com- 
mendation of  wit,  in  being  able  to  hold  all  argu- 
ments, t  than  of  judgment,  in  discerning  what  is 

*  To  hope  the  best,  but  be  fully  prepared  for  the  worst, 
t  Suspicion  is  the  passport  to  faith. 
\  A  censure  of  this  nature  has  been  applied  by  some  t* 
Dr-  Johnson,  and  possibly  with  some  rea*oa. 


B A  CON^S  £SSA  YS.  1 49 

true  ;  as  if  it  were  a  praise  to  know  what  might 
be  -said,  and  not  what  should  be  thought.  Some 
have  certain  commonplaces  and  themes,  where- 
in they  are  good,  and  want  variety  ;  which  kind 
of  poverty  is  for  the  most  part  tedious,  and,  when 
it  is  once  perceived,  ridiculous.  The  honorablest 
p?rt  of  talk  is  to  give  the  occasion  ;  *  and  again 
to  moderate  and  pass  to  somewhat  else  ;  for  then 
a  man  leads  the  dance.  It  is  good  in  discourse, 
and  speech  of  conversation,  to  vary,  and  inter' 
mingle  speech  of  the  present  occasion  with 
arguments,  tales  with  reasons,  asking  of  ques* 
tions  with  telling  of  opinions,  and  jest  with  ear- 
nest ;  for  it  is  a  dull  thing  to  tire,  and  as  we  say 
now,  to  jade  anything  too  far.  As  for  jest,  there 
be  certain  things  which  ought  to  be  privileged 
from  it ;  namely,  religion,  matters  of  state,  great 
persons,  any  man's  present  business  of  impor- 
tance, and  any  case  that  deserveth  pity  ;  yet  there 
be  some  that  think  their  wits  have  been  asleep, 
except  they  dart  out  somewhat  that  is  piquant, 
and  to  the  Quick  ;  that  is  a  vein  which  would  be 
bridled  ;  t 

"  Parce,  puer,  stimulis  et  fortuis  utere  loris."  1 

And  generally,  men  ought  to  find  the  difference 
between  saltness  and  bitterness.  Certainly  hs 
that  hath  a  satirical  vein,  as  he  maketh  others 
afraid  of  his  wit,  so  he  had  need  be  afraid  of 
oi.hers'  memory.  He  that  questioneth  much, 

*  To  start  the  subject, 
t  Requires  to  be  bridled. 

t  He  quotes  here  from  Ovid :  "  Boy,  spare  the  whip,  and 
tightly  grasp  the  reins." 


150  BA  CON'S  ESS  A  YS. 

shall  learn  much,  and  content  much  ;  but  especi- 
ally if  he  apply  his  questions  to  the  skill  of  the 
persons  whom  he  asketh  ;  for  he  shall  give  them 
occasion  to  please  themselves  in  speaking,  and 
himself  shall  continually  gather  knowledge  :  but 
let  his  questions  not  be  troublesome,  for  that  is 
fit  for  a  poser ;  *  and  let  him  be  sure  to  leave 
other  men  their  turn  to  speak :  nay  if  there  be 
any  that  would  reign  and  take  up  all  the  time,  let 
him  find  means  to  take  them  off,  and  to  bring 
others  on,  as  musicians  used  to  do  with  those  that 
dance  too  long  galliards.  |  If  you  dissemble 
sometimes  your  knowledge  of  that  you  are 
thought  to  know,  you  shall  be  thought  at  another 
time,  to  know  that  you  know  not.  Speech  of  a 
man's  self  ought  to  be  seldom,  and  well  chosen. 
I  knew  one  was  wont  to  say  in  scorn,  "  He  must 
needs  be  a  wise  man,  he  speaks  so  much  of  him- 
self," and  there  is  but  one  case  wherein  a  man 
may  commend  himself  with  good  grace  and  that 
is  in  commending  virtue  in  another,  especially  if 
it  be  such  a  virtue  whereunto  himself  pretendeth. 
Speech  of  touch  J  towards  others  should  be  spar- 
ingly used  ;  for  discourse  ought  to  be  as  a  field, 
without  coming  home  to  any  man.  I  knew  two 
noblemen  of  the  west  part  of  England,  whereof 
the  one  was  given  to  scoff,  but  kept  ever  royal 
cheer  in  his  house  :  the  one  would  ask  of  those 
who  had  been  at  the  other's  table,  "  Tell  truly, 

*  One  who  tests  or  examines. 

t  The  Galliard  was  a  light  active  dance  much  in  fashion 
in  the  time  of  Queen  Elizabeth. 
,     {  Hits  at,  or  remarks  intended  to  be  applied  tojjarticulai 

individual* 


BA  COWS  ESS  A  YS.  151 

•was  there  never  a  flout  *  or  dry  blow  f  given  ? 
To  which  the  guest  would  answer,  "  Such  and 
such  a  thing  passed."  The  lord  would  say,  "  I 
thought  he  would  mar  a  good  dinner."  Discre- 
tion of  speech  is  more  than  eloquence ;  and  to 
speak  agreeably  to  him  with  whom  we  deal,  is 
more  than  to  speak  in  good  words,  or  in  good 
order.  A  good  continued  speech  without  a  good 
speech  of  interlocution,  shows  slowness ;  and  a 
good  reply,  or  second  speech,  without  a  good 
settled  speech,  showeth  shallowness  and  weak- 
ness. As  we  see  in  beasts  that  those  that  are 
weakest  in  the  course,  are  yet  nimblest  in  the 
turn  ;  as  it  is  betwixt  the  greyhound  and  the  hare. 
To  use  too  many  circumstances,  ere  one  come  to 
the  matter  is  wearisome ;  to  use  none  at  all  is 
blunt. 

XXXIII.— OF  PLANTATIONS.  \ 

PLANTATIONS  are  amongst  ancient,  primitive, 
and  heroical  works.  When  the  world  was  young, 
it  begat  more  children  ;  but  now  it  is  old,  't 
begets  fewer,  for  I  may  justly  account  new  planta- 
tions to  be  the  children  of  former  kingdoms.  I 
like  a  plantation  in  a  pure  soil  ;  that  is,  where 
people  are  not  displanted,  §  to  the  end  to  plant 
in  others ;  for  else  it  is  rather  an  extirpation  than 

*  A  slight  or  insult. 

t  A  sarcastic  remark. 

\  The  old  terms  for  colonies. 

§  He  perhaps  alludes  covertly  to  the  conduct  of  the 
Spaniards  extirpating  aboriginal  inhabitants  of  the  West 
India  Islands,  against  which  the  venerable  Las  Casas  so 
eloquently  but  vainly  protested. 


152  BACON'S  ESSAYS. 

a  plantation.  Planting  of  countries  is  like  plant* 
ing  of  woods ;  for  you  must  make  account  to  lo»e 
almost  twenty  years'  profit,  and  expect  your  rec- 
ompense in  the  end  :  for  the  principal  thing  that 
hath  been  the  destruction  of  most  plantations, 
has  been  the  base  and  hasty  drawing  of  profit  in 
the  first  years.  It  is  true,  speedy  profit  is  not  to 
be  neglected,  as  far  as  may  stand  with  the  good  of 
the  plantation,  but  no  farther.  It  is  a  shameful 
and  unblessed  thing*  to  take  the  scum  of  people 
and  wicked  condemned  men,  to  be  the  people 
•with  whom  you  plant ;  and  not  only  so,  but  it 
spoileth  the  plantation  ;  for  they  will  ever  live 
like  rogues,  and  not  fall  to  work,  but  be  lazy, 
and  do  mischief,  and  spend  victuals,  and  be 
quickly  weary,  and  then  certify  over  to  their  coun- 
try to  the  discredit  of  the  plantation.  The  people 
•wherewith  you  plant  ought  to  be  gardenns, 
ploiaghmen,  laborers,  smiths,  carpenters,  joineis, 
fishermen,  fowlers,  with  some  few  apoth- 
ecaries, surgeons,  cooks  and  bakers.  In  a 
country  of  plantation  first  look  about  what 
kind  of  victual  the  country  yields  of  itself 
to  hand :  as  chestnuts,  walnuts,  pine-apples, 
olives,  dates,  plums,  cherries,  wild  honey,  and 
the  like  ;  and  make  use  of  them.  Then  consider 
what  victual,  or  esculent  things  there  are,  whioh 
grow  speedily,  and  within  the  year  ;  as  parsnips, 
carrots,  turnips,  onions,  radish,  artichokes  of 
Jerusalem,  maize  and  the  like :  for  wheat,  barley, 

*  Of  course  this  censure  would  not  apply  to  what  is 
primarily  and  essentially  a  convict  colony :  the  object  of 
which  i*  to  drain  the  mother  country  of  its  impure  super- 
fluities. 


£  A  COWS  £SSA  VS.  i  $$ 

and  oats,  they  ask  too  much  labor ;  but  with  peas 
and  beans  you  may  begin,  both  because  they  ask 
less  labor,  and  because  they  serve  for  meat  as. 
well  as  for  bread  ;  and  of  rice  likewise  cometh. 
a  great  increase,  and  it  is  a  kind  of  meat.  Above 
all,  there  ought  to  be  brought  store  of  biscuit, 
oatmeal,  flour,  meal,  and  the  like,  in  the  begin- 
ning, till  bread  may  be  had.  For  beasts,  or  birds', 
take  chiefly  such  as  are  least  subject  to  diseases 
and  multiply  fastest ;  as  swine,  goats,  cocks,  hensv 
turkeys,  geese,  house-doves,  and  the  like.  The- 
victual  in  plantation  ought  to  be  expended  al- 
most as  in  a  besieged  town ;  that  is  with  certain- 
allowance  :  and  let  the  main  part  of  the  ground 
employed  to  gardens  or  corn,  be  to  a  commo 
stock  ;  and  to  be  laid  in,  and  stored  up,  and  their 
delivered  out  in  proportion  ;  besides  some  spots- 
of  ground  that  any  particular  person  will  manure- 
for  his  own  private  use.  Consider,  likewise,  what 
commodities  the  soil  where  the  plantation  is  doth* 
naturally  yield,  that  they  may  some  way  help  ta 
defray  the  charge  of  the  plantation  ;  so  it  be  nof; 
as  was  said,  to  the  untimely  prejudice  of  the  main 
business,  as  it  hath  fared  with  tobacco  fn 
Virginia.*  Wood  commonly  aboundeth  but  toa 
much  ;  and  therefore  timber  is  fit  to  be  one.  If 
there  be  iron  ore,  and  streams  whereupon  to  set 
the  mills,  iron  is  a  brave  commodity  where  wood 
aboundeth.  Making  of  bay-salt,  if  the  climate 
be  proper  for  it,  would  be  put  in  experience 
growing  silk,  likewise,  if  any  be,  is  a  likely  corre- 

*  Times  have  much  changed  since  this  was  pennecf 
tobacco  is  now  the  staple  commodity,  and  the  source  oi 
"  The  main  business  "  of  Virginia. 


154  BACON'S  ESS  A  VS. 

tnodity :  pitch  and  tai,  where  store  of  firs  and 
pines  are  will  not  fail  ;  so  drugs  and  sweet  woods, 
where  they  are,  cannot  but  yield  great  profit : 
soap-ashes,  likewise,  and  other  things  that  may 
be  thought  of ;  but  moil  *  not  too  much  under 
ground,  for  the  hope  of  mines  is  very  uncertain, 
and  useth  to  make  the  planters  lazy  in  other 
things.  For  government,  let  it  be  in  the  hands 
of  one,  assisted  with  some  counsel ;  and  let  them 
have  commission  to  exercise  martial  laws,  with 
some  limitation ;  and  above  all,  let  men  make 
that  profit  of  being  in  the  wilderness,  as  they 
have  God  always  and  his  service  before  their 
eyes  :  let  not  the  government  of  the  plantation 
depend  upon  too  many  coui:  jilors  and  under- 
takers in  the  country  that  planteth,  but  upon  a 
temperate  number  :  and  let  those  be  rather  noble- 
men and  gentlemen,  than  merchants  ;  for  they 
look  ever  to  the  present  gain.  Let  there  be 
freedoms  from  custom,  till  the  plantation  be  of 
strength  :  and  not  only  freedom  from  custom,  but 
freedom  to  carry  their  commodities  where  they 
make  their  best  of  them  except  there  be  some 
special  cause  of  caution.  Cram  not  in  people, 
by  sending  too  fast  company  after  company ;  but 
rather  hearken  how  they  waste,  and  send  sup- 
plies proportionably  ;  but  so  as  the  number  may 
jve  well  in  the  plantation,  and  not  by  surcharge 
be  in  penury.  It  hath  been  a  great  endangering 
to  the  health  of  some  plantations,  that  they  have 
built  along  the  sea  and  rivers,  in  marish  f  and 
unwholesome  grounds  :  therefore  though  you  be- 

*  To  lalx>r  hard. 

t  Marshy ;  from  the  French  marais,  a  marsh* 


BACON'S  ESS  A  YS.  155 

gin  there,  to  avoid  carriage  and  other  like  dis- 
commodities, yet  built  still  rather  upwards  from 
the  streams,  than  along.  It  concerneth  likewise 
the  health  of  the  plantation,  that  they  have  good 
store  of  salt  with  them,  that  they  may  use  it  in 
their  victuals  when  it  shall  be  necessary.  If  you 
plant  where  savages  are,  do  not  only  entertain 
them  with  trifles  and  gingles,*  but  use  them 
justly  and  graciously,  with  sufficient  guard  never- 
theless ;  and  do  not  win  their  favor  by  helping 
them  to  invade  their  enemies,  but  for  their  de- 
fence it  is  not  amiss  ;  and  send  oft  of  them  over 
to  the  country  that  plants,  that  they  may  see  a 
better  condition  than  their  own,  and  commend  it 
when  they  return.  When  the  plantation  grows 
to  strength,  then  it  is  time  to  plant  with  women 
as  well  as  with  men  ;  that  the  plantation  may 
spread  into  generations,  and  not  be  ever  pieced 
from  without.  It  is  the  sinfullest  thing  in  the 
world  to  forsake  or  destitute  a  plantation  once 
in  forwardness  ;  for,  besides  the  dishonor,  it  is 
the  guiltiness  of  blood  of  many  commiserable 
persons. 

XXXIV.— RICHES. 

I  CANNOT  call  riches  better  than  the  baggage 
of  virtue :  the  Roman  word  is  better,  "  impedi- 
menta ; "  for  as  the  baggage  is  to  an  army,  so  is 
riches  to  virtue  ;  it  cannot  be  spared  nor  left  be- 
hind, but  it  hindereth  the  march ;  yea,  and  the 
care  of  it  sometimes  loseth  or  disturbeth  the 
victory :  of  great  riches  there  is  no  real  use,  ex- 
*  Gewjraws,  or  spaneles. 


156  BA  COWS  ESSA  YS. 

cept  it  be  in  the  distribution  ;  the  rest  is  but  con- 
ceit ;  so  saith  Solomon,  "  Where  much  is,  there 
are  many  to  consume  it;  and  what  hath  the 
owner  but  the  sight  of  it  with  his  eyes  ?  "  *  The 
personal  fruition  in  any  man  cannot  reach  to 
feel  great  riches  :  there  is  a  custody  of  them  ;  or 
a  power  of  dole  and  donative  of  them  ;  or  a  fame 
of  them  ;  but  no  solid  use  to  the  owner.  Do  you 
not  see  what  feigned  prices  are  set  upon  little 
stones  and  rarities?  and  what  works  of  osten- 
tation are  undertaken,  because  there  might  seem 
to  be  some  use  of  great  riches  ?  But  then  you 
will  say,  they  may  be  of  use  to  buy  men  out  of 
dangers  or  troubles  ;  as  Solomon  saith,  "  Riches 
are  as  a  stronghold  in  the  imagination  of  the  rich 
man  ; "  f  but  this  is  excellently  expressed,  that 
it  is  in  imagination,  and  not  always  in  fact :  for, 
certainly,  great  riches  have  sold  more  men  than 
they  have  bought  out.  Seek  not  proud  riches, 
but  such  as  thou  mayest  get  justly,  use  soberly, 
distribute  cheerfully,  and  leave  contentedly ;  yet 
have  no  abstract  nor  friarly  contempt  of  them  ;  but 
distinguished,  as  Cicero  saith  well  of  Rabirius 
Posthumus,  "  In  studio  rei  amplificandae  appare- 
bat,  non  avaritiae  praedam,  sed  instrumentum 
bonitati  quaeri."t  Hearken  also  to  Solomon,  and 


*  He  alludes  to  Ecclesiastes  v.  n,  the  words  of  which 
are  somewhat  varied  in  our  version :  "  When  goods  in- 
crease, they  are  increased  that  eat  them  ;  and  what  good  n 
there  to  the  owners  thereof,  saving  the  beholding  of  them 
with  their  eyes  ? " 

t  "  The  rich  man's  wealth  is  his  strong  city." — Prov.  x. 
15;  xviti.  ii. 

t  "  In  hia  anxiety  to  increase  his  fortune,  it  WM  •rid«at 


BACON'S  ESS  A  YS.  157 

b«ware  of  hasty  gathering  of  riches :  "  Qui  fes- 
tinat  ad  divitias,  non  erit  insons."*  The  poets 
feign,  that  when  Plutus  (which  is  riches)  is  sent 
from  Jupiter,  he  limps,  and  goes  slowly ;  but 
•when  he  is  sent  from  Pluto,  he  runs,  and  is  swift 
of  foot ;  meaning,  that  riches  gotten  by  good 
means  and  just  labor  pace  slowly ;  but  when 
they  come  by  the  death  of  others  f  (as  by  the 
course  of  inheritance,  testaments,  and  the  like), 
they  come  tumbling  upon  a  man  :  but  it  might  be 
applied  likewise  to  Pluto,  taking  him  for  the 
devil :  for  when  riches  come  from  the  devil  (as 
by  fraud  and  oppression,  and  unjust  means),  they 
come  upon  speed.  The  ways  to  enrich  are  many, 
and  most  of  them  foul :  parsimony  is  one  of  the 
best,  and  yet  is  not  innocent ;  for  it  withholdeth 
men  from  works  of  liberality  and  charity.  The 
improvement  of  the  ground  is  the  most  natural 
obtaining  of  riches ;  for  it  is  our  great  mother's 
blessing,  the  earth's;  but  it  is  slow;  and  yet, 
where  men  of  great  wealth  do  stoop  to  husbandry, 
it  multiplieth  riches  exceedingly.  I  knew  a 
nobleman  in  England  that  had  the  greatest  audits  $ 
of  any  man  in  my  time,  a  great  grazer,  a  great 
sheep-master,  a  great  timber-man,  a  great  collier, 
a  great  corn-master,  a  great  lead-man,  and  so 
of  iron,  and  a  number  of  the  like  points  of 

that  not  the  gratification  of  avarice  was  sought,  but  the 
means  of  doing  good." 

*  "  He  who  hastens  to  riches  will  not  be  without  gmilt." 
In  our  version  the  words  are :  "  He  that  maketh  haste  to 
be  rich  shall  not  be  innocent." — Proverbs  xxviii.  22. 

t  Pluto  being  the  king  of  the  Infernal  regions,  or  placa 
•f  departed  spirits. 

|  Rent-roll,  or  account  taken  of  income. 


I£5  BACON'S  ESSAYS. 

husbandry ;  so  as  the  earth  seemed  a  sea 
in  respect  of  the  perpetual  importation.  It 
was  truly  observed  by  one,  "  That  himself  came 
very  hardly  to  a  little  riches,  and  very  easil) 
to  great  riches ;  for  when  a  man's  stock  is  come 
to  that,  that  he  can  expect  the  prime  of  mar- 
kets, *  and  overcome  those  bargains,  which  for 
their  greatness  are  few  men's  money,  and  be 
partner  in  the  industries  of  younger  men,  he  can- 
not but  increase  mainly.  The  gains  of  ordinary 
trades  and  vocations  are  honest,  and  furthered 
by  two  things,  chiefly  :  by  diligence,  and  by  a 
good  name  for  good  and  fair  dealing ;  but  the 
gains  of  bargains  are  of  a  more  doubtful  nature, 
when  men  shall  wait  upon  others'  necessity : 
broke  by  servants  and  instruments  to  draw  them 
on  put  off  others  cunnin  )y  that  would  be  better 
chapmen,  and  the  ike  practices,  which  are  crafty 
and  naught ;  as  for  the  chopping  of  bargains, 
when  a  man  buys  not  to  hold,  but  to  sell  over 
again,  that  commonly  grindeth  double,  both  upon 
the  seller  and  upon  the  buyer.  Sharings  do 
greatly  enrich,  if  the  hands  be  well  chosen  that 
are  trusted.  Usury  is  the  certainest  means  of 
gain,  though  one  of  the  worst ;  as  that  whereby 
a  man  doth  eat  his  bread,  "  in  sudore  vuhus 
alieni ;  "  t  and  besides,  doth  plough  upon  Sun- 
days :  but  yet  certain  though  it  be,  it  hath  flaws  ; 
for  that  the  scriveners  and  brokers  do  value  un- 
sound men  to  serve  their  own  turn.  The  fortune, 

•  Wait  till  prices  have  risen. 

t  "  In  the  sweat  of  another's  brow."  lie  alludes  to  the 
words  of  Genesis  i^.  19 ;  "  la  the  c-.veat  ui  thy  face  shall 
thou  eat  bread," 


BA  COW'S  ESS  A  YS.  1 59 

in  being  the  first  in  an  invention,  or  in  a  privi- 
lege, doth  cause  sometimes  a  wonderful  over- 
growth in  riches,  as  it  was  with  the  first  sugar- 
man  *  in  the  Canaries  :  therefore  if  a  man  can 
play  the  true  logician,  to  have  as  well  judgment 
as  invention,  he  may  do  great  matters,  especially 
if  the  times  be  fit :  he  that  resteth  upon  gains 
certain,  shall  hardly  grow  to  great  riches  ;  and 
he  that  puts  all  upon  adventures,  doth  oftentimes 
break  and  come  to  poverty  :  it  is  good,  therefore, 
to  guard  adventures  with  certainties  that  may 
uphold  losses.  Monopolies,  and  co-emption  of 
wares  for  resale,  where  they  are  not  restrained, 
are  great  means  to  enrich  ;  especially  if  the  party 
have  intelligence  what  things  are  like  to  come 
into  request,  and  so,  store  himself  beforehand. 
Riches  gotten  by  service  though  it  be  of  the  best 
rise,  yet  when  they  are  gotten  by  flattery,  feeding 
humors,  and  other  servile  conditions,  they  may  be 
placed  amongst  the  worst.  As  for  fishing  for 
testaments  and  executorships  (as  Tacitus  saith  cf 
Seneca,  "  Testamenta  et  orbos  tanquam  in- 
dagine  capi  "),|  it  is  yet  worse,  by  how  much  men 
submit  themselves  to  meaner  persons  than  \\\ 
service.  Believe  not  much  them  that  seem  to 
despise  riches,  for  they  despise  them  that  despair 
of  them ;  and  none  worse  when  they  come  to 
them.  Be  not  pennyvvise;  riches  have  wings, 
and  sometimes  they  fly  away  of  themselves,  sonic- 
times  they  must  be  set  flying  to  bring  in  more. 
Men  leave  their  riches  either  to  their  k'ndrcd  or 

*  Planters  ot  su;;ar-canes. 

t  "  Will-,  and   childless  p  r.ons  were  caught  by  him  as 
though  v^Ui  ~  ua^t.ii^  act." 


160  BACON'S  ESSA  YS. 

to  the  public  ;  and  moderate  portions  prosper 
best  in  both.  A  great  state  left  to  an  heir,  is  as 
a  lure  to  all  the  birds  of  prey  round  about  to  seize 
on  him,  if  he  be  not  the  better  established  in 
years  and  judgment :  likewise,  glorious  gifts  and 
foundations  are  like  sacrifices  without  salt ;  and 
but  the  painted  sepulchres  of  alms,  which  soon 
will  putrefy  and  corrupt  inwardly :  therefore 
measure  not  thine  advancements  by  quantity, 
but  frame  them  by  measure :  and  defer  not  char- 
ities till  death  ;  for,  certainly,  if  a  man  weigh  it 
rightly,  he  that  doth  so  is  rather  Li>eral  of  another 
man's  than  of  his  own. 

XXXV.— OF  PROPHECIES. 

I  MEAN  not  to  speak  of  divine  prophecies,  nor 
of  heathen  oracles,  nor  of  natural  predictions; 
but  only  of  prophecies  that  have  been  of  certain 
memory,  and  from  hidden  causes.  Saith  the 
Pythonissa  *  to  Saul,  "  To-morrow  thou  and  thy 
sons  shall  be  with  me."  Virgil  hath  these  verses 
from  Homer: 

"  Hie  domus  ^Eneae  cunctis  dominabitur  ori», 
Et  nati  natorum,  et  qui  nascentur  ab  illis."  t 

A  prophecy,  as  it  seems,  of  the  Roman  empire. 
Seneca  the  tragedian  hath  these  verses  : 

*  "  Pythoness,"  used  in  the  sense  of  witch.  He  alludes 
to  the  witch  of  Endor,  and  the  words  in  Samuel  xxviii.  19 
He  is,  however,  mistaken  in  attributing  these  words  to  the 
witch  ;  it  was  the  spirit  of  Samuel  that  said,  "  To-morrow 
shalt  thou  and  thy  sons  be  with  me." 

t  "  But  the  house  of  .^Lneas  shall  reign  over  every  shore, 
both  his  children's  children,  and  those  who  shall  sprint. 
from  ttab" 


SA  CON  $  4SSA  YS.  161 


-Venient  annis 


Ssecula  seris,  quibus  Oceanus 
Vincula  rerum  laxet,  et  ingens 
Pateat  Tellus,  Tiphysque  novos 
Detegat  orbes  ;   nee  sit  terris 
Ultima  Thule  :  "  * 

*  prophecy  of  the  discovery  of  America.  The 
daughter  of  Polycrates  f  dreamed  that  Jupiter 
bathed  her  father,  and  Apollo  anointed  him  ;  and 
it  came  to  pass  that  he  was  crucified  in  an  open 
place,  where  the  sun  made  his  body  run  with 
sweat ;  and  the  rain  washed  it.  Philip  of  Mace- 
don  dreamed  he  sealed  up  his  wife's  belly ;  where- 
by he  did  expound  it,  that  his  wife  should  be 
barren ;  but  Aristander  the  sooth-sayer  told  him 
his  wife  was  with  child,  because  men  do  not  use 
to  seal  vessels  that  are  empty.  A  phantasm  that 
appeared  to  M.  Brutus  in  his  tent,  said  to  him, 
"  Philippis  iterum  me  videbis."  I  Tiberius  said 
to  Galba,  "  Tu  quoque,  Galba,  degustabis  impe- 
rium."  §  In  Vespasian's  time  there  went  2 
prophecy  in  the  East  that  those  that  should  come 
forth  of  Judea,  should  reign  over  the  world ; 
which  though  it  may  be  was  meant  of  our  Saviour, 
yet  Tacitus  expounds  it  of  Vespasian.  Domitian 

*  "  After  the  lapse  of  years,  ages  will  come  in  which 
Ocean  shall  relax  his  chains  around  the  world,  and  a  vast 
continent  shall  appear,  and  Tiphys  shall  explore  new 
regions,  and  Thule  shall  be  no  longer  the  utmost  verge  of 
earth." 

t  He  was  king  of  Samos,  and  was  treacherously  put  to 
death  by  Orcetes,  the  governor  of  Magnesia,  in  Asia  Minor. 
His  daughter  in  consequence  of  her  dream,  attempted  to 
dissuade  him  from  visiting  Oroetes,  but  in  vain. 

}  "  Thou  shall  see  me  again  at  Philippi." 

§  '•  Thou  also,  Galba,  shall  taste  of  empire." 
H 


1 62  BACON'S  ESSAYS. 

dreamed,  the  night  before  he  was  slain,  that  a 
golden  head  was  growing  out  of  the  nape  of  his 
neck  ;  and  indeed  the  succession  that  followed 
him,  for  many  years  made  golden  times.  Henry 
the  Sixth  of  England  said  of  Henry  the  Seventh, 
when  he  was  a  lad,  and  gave  him  water,  "  This 
is  the  lad  that  shall  enjoy  the  crown  for  which, 
we  strive."  When  I  was  in  France,  I  heard  from 
one  Dr.  Pena,  that  the  queen  mother,*  who  was 
given  to  curious  arts,  caused  the  king  her  hus- 
band's nativity  to  be  calculated  under  a  false 
name;  and  the  astrologer  gave  a  judgment,  that 
he  should  be  killed  in  a  duel ;  at  which  the  queen 
laughed,  thinking  her  husband  to  be  above 
challenges  and  duels  ;  but  he  was  slain  upon  a 
course  at  tilt,  the  splinters  of  the  staff  of  Monti 
gomery  going  in  at  his  beaver.  The  trivial 
prophecy  which  I  heard  when  I  was  a  child,  and 
Queen  Elizabeth  was  in  the  flower  of  her  years, 
was, 

"When  hempe  is  spunne 
England's  done .  " 

whereby  it  was  generally  conceived,  that  after  the 
princes  had  reigned  which  had  the  principal  letters 
of  the  word  hempe  (which  were  Henry,  Edward, 
Mary,  Philip,  and  Elizabeth),  England  should 
come  to  utter  confusion  ,  which  thanks  be  to  God, 
is  verified  only  in  the  change  of  the  name  ;  for  that 
the  king's  style  is  now  no  more  of  England,  but 
of  Britain. t  There  was  also  another  prophecy 

*  Catherine  de  Medicis,  the  wife  of  Henry  II.  of  France, 
who  died  from  a  wound  accidentally  received  in  a  tourna- 
ment. 

t  James  I.  being  the  first  monarch  of  Great  Britain. 


BACON'S  ESSAYS.  jC$ 

before  the  year  of  eighty-eight,  which  I  do  not 
well  understand. 

"  There  shall  be  seen  upon  a  day, 
Between  the  Baugh  and  the  May, 
The  black  fleet  of  Norway. 
When  that  that  is  come  and  gone, 
England  built  houses  of  lime  and  stone, 
For  after  wars  shall  you  have  none." 

It  was  generally  conceived  to  be  meant  of  the 
Spanish  fleet  that  came  in  eighty-eight :  for  that 
the  king  of  Spain's  surname,  as  they  say,  is  Nor- 
way. The  prediction  of  Regiomontanus, 

"  Octogeslmus  octavus  mirabilis  annus.  "* 

was  thought  likewise  accomplished  in  the  send- 
ing of  that  great  fleet,  being  the  greatest  in 
strength,  though  not  in  number,  of  all  that  ever 
swam  upon  the  sea.  As  for  Cleon's  dream, f  I 
think  it  was  a  jest ;  it  was,  that  he  was  devoured 
of  a  long  dragon  :  and  it  was  expounded  of  a 
maker  of  sausages,  that  troubled  him  exceedingly. 

*  "  The  eighty-eight  will  be  a  wondrous  year." 
t  Aristophanes,  in  his  Comedy  of  The  Knights,  satirizes 
Cleon,  the  Athenian  demagogue.  He  introduces  a  dec- 
laration of  the  oracle  that  the  Eagle  of  hides  (by  whom 
Cleon  was  meant,  his  father  having  been  a  tanner)  should 
be  conquered  by  a  serpent,  which  Demosthenes,  one  of  the 
characters  in  the  play,  expounds  as  meaning  a  maker  of 
sausages.  How  Lord  Bacon  could  for  a  moment  doubt  that 
this  was  a  mere  jest,  it  is  difficult  to  conjecture.  The  fol- 
lowing is  a  literal  translation  of  a  portion  of  the  passage 
from  The  Knights  (i.  197):  "But  when  a  leather  eagle 
with  crooked  talons  shall  have  seized  with  its  jaws  a  ser- 
pent, a  stupid  creature,  a  drinker  of  blood,  then  the  tan 
pickle  of  the  Paphlagonians  is  destroyed ;  but  upon  the 
sellers  of  sausages  the  Deity  bestows  great  glory,  unless 
they  choose  rather  to  sell  sausages," 


164  BACON'S  ESSAYS. 

There  are  numbers  of  the  like  kind ;  especially  if 
you  include  dreams,  and  predictions  of  astrology : 
but  I  have  set  down  these  few  only  of  certain 
credit,  for  example.  My  judgment  is  that  they 
ought  all  to  be  despised,  and  ought  to  serve  but 
for  winter  talk  by  the  fireside  :  though  when  I 
say  despised,  I  mean  it  as  for  belief ;  for  other- 
wise, the  spreading  or  publishing  of  them  is  in 
no  sort  to  be  despised,  for  they  have  done  much 
mischief;  and  I  see  many  severe  laws  made  to 
suppress  them.  That  that  hath  given  them  grace, 
and  some  credit  consisteth  in  three  things.  First, 
that  men  mark  when  they  hit,  and  never  mark 
when  they  miss  :  *  as  they  do,  generally,  also  of 
dreams.  The  second  is,  that  probable  conject- 
ures, or  obscure  traditions,  many  times  turn 
themselves  into  prophecies ;  while  the  nature  of 
man,  which  coveteth  divination,  thinks  it  no  peril 
to  foretell  that  which  indeed  they  do  but  collect ; 
as  that  of  Seneca's  verse  ;  for  so  much  was  then 
subject  to  demonstration,  that  the  globe  of  the 
earth  had  great  parts  beyond  the  Atlantic,  which 
might  be  probably  conceived  not  to  be  all  sea  r 
and  added  thereto  the  tradition  in  Plato's  Tim- 
aemus,  and  his  Atlanticus,f  it  might  encourage 

*  This  is  a  very  just  remark.  So-called  strange  coinci- 
dences, and  wonderful  dreams  that  are  verified,  when  the 
point  is  considered,  are  really  not  at  all  marvellous.  We 
never  hear  of  the  999  dreams  that  are  not  verified,  but  the 
thousandth  that  happens  to  precede  its  fulfilment  is 
blazoned  by  unthinking  people  as  a  marvel.  It  would  be 
a  much  more  wonderful  thing  if  dreams  were  not  occasion- 
ally verified. 

T  Under  this  name  he  alludes  to  the  Critias  of  Plato,  in 
which  an  imaginary  "  terra  incognita "  is  discoursed  of 
ander  the  aarae  of  the  "  *N  sw  Atlantis."  it  ha» 


BACON'S  ESSA  YS.  165 

one  to  turn  it  to  a  prediction.  The  third  and  last 
(which  is  the  great  one)  is  that  almost  all  of  them, 
being  infinite  in  number,  have  been  impostures, 
and  by  idle  and  crafty  brains,  merely  contrived 
and  feigned,  after  the  event  past. 


XXXVI.— OF  AMBITION. 

AMBITION  is  like  choler,  which  is  a  humor  that 
maketh  men  active,  earnest,  full  of  alacrity,  and 
stirring,  if  it  be  not  stopped  :  but  if  it  be  stopped, 
and  cannot  have  its  way,  it  becometh  adust,*  and 
thereby  malign  and  venomous  :  so  ambitious  men, 
if  they  find  the  way  open  for  their  rising,  and 
still  get  forward,  they  are  rather  busy  than  dan- 
gerous ;  but  if  they  be  checked  in  their  desires; 
they  become  secretly  discontent,  and  look  upon 
men  and  matters  with  an  evil  eye,  and  are  best 
pleased  when  things  go  backward ;  which  is  the 
worst  property  in  a  servant  of  a  prince  or  state  : 
therefore  it  is  good  for  princes,  if  they  use  ambi- 
tious men,  to  handle  it  so,  as  they  be  still  pro- 
gressive, and  not  retrograde  ;  which,  because  it 
cannot  be  without  inconvenience,  it  is  good  not 
to  use  such  natures  at  all ;  for  if  they  rise  not 
with  their  service,  they  will  take  order  to  make 
their  service  fall  with  them.  But  since  we  have 
said,  it  were  good  not  to  use  men  of  ambitious 
natures,  except  it  be  upon  necessity,  it  is  fit  we 
speak  in  what  cases  they  are  of  necessity.  Good 

lectured  from  this  by  some,  that  Plato  really  did  believe 
in  the  existence  of  a  continent  on  the  other  side  of  the 
globe. 
*  Hot  and  fierjr, 


i66  BA  COWS  ESSA  YS. 

commanders  in  the  wars  must  be  taken,  be  they 
never  so  ambitious  ;  for  the  use  of  their  service 
dispenseth  with  the  rest :  and  to  take  a  soldier 
without  ambition,  is  to  pull  off  his  spurs.  There 
is  also  great  use  of  ambitious  men  in  being 
screens  to  princes  in  matters  of  danger  and  envy; 
for  no  man  will  take  that  part  except  he  be  like 
a  seeled  *  dove,  that  mounts  and  mounts,  because 
lie  cannot  see  about  him.  There  is  use  also  of 
ambitious  men  in  pulling  down  the  greatness  of 
any  subject  that  overtops  ;  as  Tiberius  used 
Macro  f  in  the  pulling  down  of  Sejanus.  Since, 
therefore,  they  must  be  used  in  such  cases,  there 
resteth  to  speak  how  they  are  to  be  bridled,  that 
they  may  be  less  dangerous.  There  is  less  dan- 
ger of  them  if  they  be  of  mean  birth,  than  if  they 
be  noble ;  and  if  they  be  rather  harsh  of  nature, 
than  gracious  and  popular ;  and  if  they  be  rather 
new  raised,  than  grown  cunning  and  fortified  in 
their  greatness.  It  is  counted  by  some  a  weak- 
ness in  princes  to  have  favorites ;  but  it  is,  of  all 
others,  the  best  remedy  against  ambitious  great 
ones ;  for  when  the  way  of  pleasuring  and  dis- 
pleasuring lieth  by  the  favorite,  it  is  impossible 
any  other  should  be  over  great.  Another  means 
to  curb  them,  is  to  balance  them  by  others  as 
proud  as  they :  but  then  there  must  be  some 
middle  counsellors,  to  keep  things  steady;  for 
without  that  ballast  the  ship  will  roll  too  much. 

*  With  the  eyes  closed,  or  blindfolded. 

t  He  was  a  favorite  of  Tiberius,  to  whose  murder  by 
Nero  he  was  said  to  have  been  an  accessory.  He  after- 
wards prostituted  his  o\vn  wife  to  Caligula,  by  whom  he 
was  eventually  put  to  death* 


BACON'S  ESSAYS.  167 

At  tne  least,  a  prince  may  animate  and  inure 
some  meaner  persons  to  be,  as  it  were,  scourges 
to  ambitious  men.  As  for  the  having  of  them 
obnoxious  to  *  ruin,  if  they  be  of  fearful  natures, 
it  may  do  well ;  but  if  they  be  stout  and  daring, 
it  may  precipitate  their  designs,  and  prove  dan- 
gerous. As  for  the  pulling  of  them  down,  if  the 
affairs  require  it,  and  that  it  may  not  be  done 
with  safety  suddenly,  the  only  way  is,  the  inter- 
change continually  of  favors  and  disgraces,  where- 
by they  may  not  know  what  to  expect,  and  be  as 
it  were,  in  a  wood.  Of  ambitions,  it  is  less  harm- 
ful the  ambition  to  prevail  in  great  things,  than 
that  other  to  appear  in  everything  ;  for  that  breeds 
confusion,  and  mars  business  :  but  yet,  it  is  less 
danger  to  have  an  ambitious  man  stirring  in  busi- 
ness than  great  in  dependencies.  He  that 
seeketh  to  be  eminent  among  stable  men,  hath  a 
great  task  ;  but  that  is  ever  good  for  the  public ; 
but  he  that  plots  to  be  the  only  figure  among 
ciphers,  is  the  decay  of  a  whole  age.  Honor  hath 
three  things  in  it ;  the  vantage  ground  to  do  good  ; 
the  approach  to  kings  and  principal  persons  ;  and 
the  raising  of  a  man's  own  fortunes.  He  thaf 
hath  the  best  of  these  intentions,  v/hen  he  as- 
pireth,  is  an  honest  man ;  and  that  prince  that 
can  discern  of  these  intentions  in  another  that 
aspireth,  is  a  wise  prince.  Generally,  let  princes 
and  states  choose  such  ministers  as  are  more  sen- 
sible of  duty  than  of  rising,  and  such  as  love 
business  rather  upon  conscience  than  upon 
bravery ;  and  let  them  discern  a  busy  nature 
from  a  willing  mind. 

*  Liable  to. 


1 6«  BA  COWS  RSSA  YS. 

XXXVII.— OF  MASQUES  AND  TRIUMPHS. 

THESE  things  are  but  toys  to  come  amongst 
such  serious  observations ;  but  yet,  since  princes 
will  have  such  things,  it  is  better  they  should 
be  graced  with  elegancy,  than  daubed  with  cost. 
Dancing  to  song,  is  a  thing  of  great  state  and 
pleasure.  I  understand  it  that  the  song  be  in 
quire,  placed  aloof,  and  accompanied  with  some 
broken  music ;  and  the  ditty  fitted  to  the  devicev 
Acting  in  song,  especially  in  dialogues,  hath  an 
extreme  good  grace ;  I  say  acting,  not  dancing; 
(for  that  is  a  mean  and  vulgar  thing)  ;  and  the 
voices  of  the  dialogue  would  be  strong  and  manly 
(a  base  and  a  tenor  ;  no  treble),  and  the  ditty 
high  and  tragical,  not  nice  or  dainty.  Several 
quires  placed  one  over  against  another,  and  tak- 
ing the  voice  by  catches  anthem-wise,  give  great 
pleasure.  Turning  dances  into  figure  is  a  childish 
curiosity;  and  generally,  let  it  be  noted,  that 
those  things  which  I  here  set  down  are  such  as 
do  naturally  take  the  sense,  and  not  respect  petty 
•wonderments.  It  is  true,  the  alterations  of 
scenes,  so  it  be  quietly  and  without  noise,  are 
things  of  great  beauty  and  pleasure ;  for  they  feed 
and  relieve  the  eye  before  it  be  full  of  the  same 
object.  Let  the  scenes  abound  with  light,  espe- 
cially colored  and  varied  ;  and  let  the  masques,  or 
any  other  that  are  to  come  down  from  the  scene, 
have  some  motions  upon  the  scenes  itself  before 
their  coming  down  ;  for  it  draws  the  eye  strangely, 
and  makes  it  with  great  pleasure  to  desire  to  see 
that,  i*  cannot  perfectly  discern.  Let  the  songs 
be  loud  and  cheerful,  and  not  chirpings  or  pull- 


BA  CON'S  ESSA  YS.  16$ 

ings :  *  let  the  music  likewise  be  sharp  and  loud, 
and  well  placed.  The  colors  that  show  best  by 
candlelight,  are  white,  carnation,  and  a  kind  of 
sea- water  green,  and  ouches, f  or  spangs,|  as  they 
are  of  no  great  cost,  so  they  are  of  most  glory. 
As  for  rich  embroidery,  it  is  lost,  and  not  dis- 
cerned. Let  the  suits  of  the  masquers  be  grace- 
ful, and  such  as  become  the  person  when  the 
vizors  are  off  ;  not  after  examples  of  known  attires ; 
Turks,  soldiers,  mariners,  and  the  like.  Let  anti- 
masques  §  not  be  long ;  they  have  been  com- 
monly of  fools,  satyrs,  baboons,  wild  men,  antics, 
beasts,  sprites,  witches,  Ethiopes,  pigmies,  tur- 
quets,||  nymphs,  rustics,  Cupids,  statues,  moving, 
and  the  like.  As  for  angels,  it  is  not  comical 
enough  to  put  them  in  anti-masques :  and  any- 
thing that  is  hideous,  as  devils,  giants,  is,  on 
the  other  side,  as  unfit :  but  chiefly,  let  the  music 
of  them  be  recreative,  and  with  some  strange 
changes.  Some  sweet  odors  suddenly  coming 
forth,  without  any  drops  falling,  are,  in  such  n. 
company  as  there  is  steam  and  heat,  things  of 
great  pleasure  and  refreshment.  Double  masques, 

*  Chirpings  like  the  .•'oise  of  young  birds. 

t  Jewels  or  necklaces. 

}  Spangles,  or  O's  of  gold  or  silver.  Beckmann  says  that 
these  were  invented  in  the  beginning  of  the  seventeenth 
century.  See  Beckmann's  Hist,  of  Inventions  (Bohn's 
Stand.  Lib.),  vol.  i.  p.  424. 

jj  Or  anti-masques;  were  ridiculous  interludes  divid- 
ing the  acts  of  the  more  serious  masque.  These  were  per- 
formed by  hired  actors,  while  the  masque  was  played  by 
ladies  and  gentlemen.  The  rule  was,  the  characters  were 
to  be  neither  serious  nor  Hideous.  The  "Comu»"  of  Mil* 
ton  is  an  admirable  specimen  of  a  masque, 
Turks. 


170  BA  COWS  ESS  A  YS. 

one  of  men,  another  of  ladies,  addeth  state  and 
variety ;  but  all  is  nothing,  except  the  room  be 
kept  clear  and  neat. 

For  justs,  and  tourneys,  and  barriers,  the  glo- 
ries of  them  are  chiefly  in  the  chariots,  wherein 
the  challengers  make  their  entry  ;  especially  if  they 
be  drawn  with  strange  beasts :  as  lions,  bears, 
camels,  and  the  like  ;  or  in  the  devices  of  their 
entrance,  or  in  the  bravery  of  their  liveries,  or  in 
the  goodly  furniture  of  their  horses  and  armor. 
But  enough  of  these  toys. 

XXXVIIL— OF  NATURE  IN  MEN. 

NATURE  is  often  hidden,  sometimes  overcome, 
seldom  extinguished.  Force  maketh  nature  more 
violent  in  the  return ;  doctrine  and  discourse 
maketh  nature  less  importune ;  but  custom  only 
doth  alter  and  subdue  nature.  He  that  seeketh 
victory  over  his  nature,  let  him  not  set  himself  too 
great  nor  too  small  tasks :  for  the  first  will  make 
him  dejected  by  often  failings,  and  the  second  will 
make  him  a  small  proceeder,  though  by  often  pre- 
vailings ;  and  at  the  first,  let  him  practice  with 
helps,  as  swimmers  do  with  bladders,  or  rushes ; 
but,  after  a  time,  let  him  practice  with  disadvan- 
tage, as  dancers  do  with  thick  shoes  ;  for  it  breeds 
great  perfection,  if  the  practice  be  harder  than  the 
use.  Where  nature  is  mighty,  and  therefore  the 
victory  hard,  the  degrees  had  need  be,  first  to  stay 
and  arrest  nature  in  time  ;  like  to  him  that  would 
say  over  the  four  and  twenty  letters  when  he  v  -, 
angry;  then  to  go  less  in  quantity:  as  if 
should,  in  forbearing  wjne,  cpme  from  drinking 


BA  CON'S  ESS  A  YS.  171 

Healths  to  a  draught  at  a  meal ;  and  lastly,  to  dis- 
continue altogether :  but  if  a  man  have  the  forti- 
tude and  resolution  to  enfranchise  himself  at  once, 
that  is  the  best : 

"  Optimus  ille  animi  vindex  lasdentia  pectus 
Vincula  qui  rupit,  dedoluitque  semel."* 

Neither  is  the  ancient  rule  amiss,  to  bend  nature 
as  a  wand  to  a  contrary  extreme,  whereby  to  set 
it  right ;  understanding  it  where  the  contrary 
extreme  is  no  vice.  Let  not  a  man  force  a  habit 
upon  himself  with  a  perpetual  continuance,  but 
•with  some  intermission  :  for  both  the  p:v. ..;e  rein- 
forced! the  new  onset;  and  if  a  man  that  is  not 
perfect,  be  ever  in  practice,  he  shall  as  well  prac- 
tice his  errors  as  his  abilities,  and  induce  one  habit 
of  both  ;  and  there  is  no  means  to  help  this  but  by 
seasonable  intermission ;  but  let  not  a  man  trust 
his  victory  over  his  nature  too  far;  for  nature  will 
lie  buried  a  great  time,  and  yet  revive  upon  the 
occasion,  or  temptation  ;  like  as  it  was  with  ^sop's 
damsel,  turned  from  a  cat  to  a  woman,  who  sat 
very  demurely  at  the  board's  end  till  a  mouse  ran 
before  her :  therefore,  let  a  man  cither  avoid  the 
occasion  altogether,  or  put  himself  often  to  it,  that 
he  may  be  little  moved  with  it.  A  man's  nature 
is  best  perceived  in  privateness,  for  there  is  no 
affectation  ;  in  passion,  for  that  putteth  a  man  out 
of  his  precepts ;  and  in  a  new  case  or  experiment, 
for  there  custom  leaveth  him.  They  are  happy 

*  "  He  is  the  best  asserter  of  the  liberty  of  his  mind  who 
bursts  the  chains  that  pall  his  breast,  and  at  the  same  mo 
ment  ceases  to  grieve."  This  quotation  i§  from  Ovid's 
Remedy  of  Love, 


men  whose  natures  sort  with  their  vocations- 
otherwise  they  may  say,  "  Multum  incola  fuit  an- 
ima  mea,"  *  when  they  converse  in  those  things 
they  do  not  affect  In  studies,  whatsoever  a  man 
commandeth  upon  himself,  let  him  set  hours  for 
it;  but  whatsoever  is  agreeable  to  his  nature,  let 
him  take  no  care  for  any  set  times;  for  his 
thoughts  will  fly  to  it  of  themselves,  so  as  the 
spaces  of  other  business  or  studies  will  suffice. 
A  man's  nature  runs  either  to  herbs  or  weeds ; 
therefore  let  him  seasonably  water  the  one,  and 
destroy  the  other. 

XXXIX.— OF  CUSTOM  AND  EDUCA- 
TION. 

MEN'S  thoughts  are  much  according  to  their 
inclination :  |  their  discourse  and  speeches  accord- 
ing to  their  learning  and  infused  opinions ;  but 
their  deeds  are  after  as  they  have  been  accus- 
tomed :  and,  therefore,  as  Machiavel  well  noteth 
(though  in  an  evil-favored  instance),  there  is  no 
trusting  to  the  force  of  nature,  nor  to  the  bravery 
of  words,  except  it  be  corroborate  by  custom. 
His  instance  is,  that  for  the  achieving  of  a  desper- 
ate conspiracy,  a  man  should  not  rest  upon  the 
fierceness  of  any  man's  nature,  or  his  resolute 
undertakings ;  but  take  such  a  one  as  hath  had 
his  hands  formerly  in  blood  ;  but  Machiavel  knew 
not  of  a  Friar  Clement,  nor  a  Ravillac,  $  nor  a 

•  "My  soul  has  lone  been  a  sojourner." 
t"  The  wish  is  father  to  the  thought,"  is  a  prorerbfej 
••yin*  of  similar  meaning. 
J  He  murdered  Hear/  IV,  of  Franc*,  in  1610. 


&A  CON*S  ESS  A  YS.  173 

Jaureguy,*  nor  a  Baltazar  Gerard  ;  f  yet  bis  rule 
holdeth  still,  that  nature,  nor  the  engagement  of 
words,  are  not  so  forcible  as  custom.  Only  super- 
stition is  now  so  well  advanced,  that  men  of  the 
first  blood  are  as  firm  as  butchers  by  occupation  ; 
and  votary  |  resolution  is  made  equipollent  to 
custom  even  in  matter  of  blood.  In  other  things, 
the  predominancy  of  custom  is  everywhere  visible, 
insomuch  as  a  man  would  wonder  to  hear  men 
profess,  protest,  engage,  give  great  words,  and  then 
do  just  as  they  have  done  before,  as  if  they  were 
dead  images  and  engines,  moved  only  by  the 
wheels  of  custom.  We  see  also  the  reign  or 
tyranny  of  custom,  what  it  is.  The  Indians  §  (I 
mean  the  sect  of  their  wise  men)  lay  themselves 
quietly  upon  a  stack  of  wood,  and  so  sacrifice  them- 
selves by  fire  :  nay,  the  wives  strive  to  be  burned 
with  the  corpses  of  their  husbands.  The  lads  of 
Sparta,  of  ancient  time,  were  wont  to  be  scourged 
upon  the  altar  of  Diana,  without  so  much  as  queck- 
ing.fi  I  remember,  in  the  beginning  of  Queen 
Elizabeth's  time  of  England,  an  Irish  rebel  con- 
demned, put  up  a  petition  to  the  deputy  that  he 
might  be  hanged  in  a  withe,  and  not  in  a  halter, 
because  it  had  been  so  used  with  former  rebels. 

*  Philip  II.  of  Spain  having,  in  1582,  set  a  price  upon 
the  head  of  William  of  Nassau,  Pnnce  of  Orange,  the 
leader  of  the  Protestants,  Jaureguy,  attempted  to  assassin- 
ate him,  and  severely  wounded  him. 

t  He  assassinated  William  of  Nassau,  in  1^84.  It  is  sup- 
posed that  this  fanatic  meditated  the  crime  for  six  years. 

|  A  resolution  prompted  by  a  vow  of  devotion  to  a  par- 
ticular principle  or  creed. 

§  He  alludes  to  the  Hindoos,  and  the  ceremomy  of  Shit- 
tee,  encouraged  by  the  Brahmin*. 
flinching. 


1 74  BA  CON 'S  ESS  A  YS. 

There  be  monks  in  Russia  for  penance,  that  wiQ 
sit  a  whole  night  in  a  vessel  of  w.itt",  till  they  be 
engaged  with  hard  ice.  Many  examples  may  be 
put  of  the  force  of  custom,  both  wpcn  mind  and 
body:  therefore,  since  custom  is  the  principal 
magistrate  of  man's  life,  let  men  by  all  means  en- 
deavor to  obtain  good  customs.  Certainly,  cus- 
tom is  most  perfect  when  it  beginneth  in  young 
years :  this  we  call  education,  which  is,  in  effect, 
but  an  early  custom.  So  we  see,  in  languages  the 
tongue  is  more  pliant  to  all  expressions  and  sounds, 
the  joints  are  more  supple  to  all  feats  of  activity 
and  motions  in  youth,  than  afterwards ;  for  it  is 
true,  that  late  learners  cannot  so  well  take  the 
ply,  except  it  be  in  some  minds  that  have  not 
suffered  themselves  to  fix,  but  have  kept  them- 
selves open  and  prepared  to  receive  continual 
amendment,  which  is  exceeding  rare :  but  if  the 
force  of  custom,  simple  and  separate,  be  great, 
the  force  of  custom,  copulate  and  conjoined  and 
collegiate,  is  far  greater ;  for  their  example  teach- 
eth  company  comforteth,  emulation  quickeneth, 
glory  raiseth ;  so  as  in  such  places  the  force  of 
custom  is  in  his  exultation.  Certainly,  the  great 
multiplication  of  virtues  upon  human  nature  rest- 
eth  upon  societies  well  ordained  and  disciplined; 
for  commonwealths  and  good  governments  do 
nourish  virtue  grown,  but  do  not  much  mend  the 
seeds ;  but  the  misery  is,  that  the  most  effectual 
means  are  now  applied  to  the  ends  least  to  fa- 
desired. 


FACOA^S  ESS  A  KSl  175 

XL.— OF  FORTUNE. 

IT  cannot  be  denied,  but  outward  accidents  con- 
duce much  to  fortune ;  favor,  opportunity,  death 
of  others,  occasion  fitting  virtue  :  but  chiefly,  the 
mould  of  a  man's  fortune  is  in  his  own  hands: 
"  Faber  quisque  fortunae  suae,"*  saith  the  poet, 
and  the  most  frequent  of  external  causes  is,  that 
the  folly  of  one  man  is  the  fortune  of  another ;  for 
no  man  prospers  so  suddenly  as  by  others'  errors. 

"  Serpens  nisi  serpentem  comederit  non  fit 
draco."  f  Overt  and  apparent  virtues  bring  forth 
praise ;  but  there  be  secret  and  hidden  virtues 
that  bring  forth  fortune ;  certain  deliveries  of  a 
man's  self,  which  have  no  name.  The  Spanish 
name,  "  disemboltura,"  $  partly  expresseth  them, 
when  there  be  not  stonds  §  nor  restiveness  in  a 
man's  nature,  but  that  the  wheels  of  his  mind  keep 
way  with  the  wheels  of  his  fortune ;  for  so  Livy 
(after  he  had  described  Cato  Major  in  these  words, 
"  In  illo  viro,  tantum  robur  corporis  et  animi  fuit, 
ut  quocunque  loco  natus  esset,  fortunam  sibi  fac- 

*  "  Every  man  is  the  architect  of  his  own  fortune.'* 
Sallust,  in  his  letters  "  De  Republica  Ordinanda,"  attri- 
butes these  words  to  Appius  Claudius  Caecus,  a  Roman 
poet  whose  works  are  now  lost.  Lord  Bacon,  in  the  Latin 
translation  of  his  Essays,  which  was  made  under  his  super- 
vision, rendered  the  word  "  poet "  "  comicus ;  "  by  whonx 
he  probably  meant  Plautus,  who  has  this  line  in  his  "  Trinu- 
mis"  (Act  ii.  sc.  2) :  "Nam  sapiens  quidem  pol  ipsus  fin- 
git  fortunam  sibi,"  which  has  the  same  meaning,  though  in 
somewhat  different  terms, 

t  "  A  serpent,  unless  it  has  devoured  a  serpent,  does  no> 
become  a  dragon." 

t  Or  "  desenvoltura,"  implying  readiness  t»  adapt  one- 
self to  circumstances. 

§  Impediments,  causes  for  hesitation, 


I  76  BA  CO  W  ESS  A  VS. 

turus  viderotur),"  *  falleth  upon  that  that  he  had 
"  versatile  ingenium  : "  f  therefore,  if  a  man  look 
sharply  and  attentively,  he  shall  see  fortune ;  for 
though  she  be  blind,  yet  she  is  not  invisible.  The 
way  of  Fortune  is  like  the  milky  way  in  the  sky  ; 
which  is  a  meeting,  or  knot,  of  a  number  of  small 
stars,  not  seen  asunder,  but  giving  light  together; 
so  are  there  a  number  of  little  and  scarce  dis- 
cerned virtues,  or  rather  faculties  and  customs, 
that  make  men  fortunate.  The  Italians  note  some 
of  them,  such  as  a  man  would  little  think.  When 
they  speak  of  one  that  cannot  do  amiss,  they  will 
throw  in  into  his  other  conditions,  that  he  hath 
"Poco  di  matto;"t  and  certainly,  there  be  not 
two  more  fortunate  properties,  than  to  have  a  little 
of  the  fool,  and  not  too  much  of  the  honest ;  thero 
fore  extreme  lovers  of  their  country,  or  masters; 
were  never  fortunate;  neither  can  they  be;  for 
when  a  man  placeth  his  thoughts  without  himself, 
he  goeth  not  his  own  way.  A  hasty  fortun' 
maketh  an  enterpriser  and  remover  (the  French 
hath  it  better,  "  entreprenant,"  or  "remuanc"}? 
but  the  exercised  fortune  maketh  the  able  man* 
Fortune  is  to  be  honored  and  respected,  and  it5e 
but  for  her  daughters,  Confidence  and  Reputation ; 
for  those  two  Felicity  breedeth  ;  the  first  within  a 
man's  self,  the  latter  in  others  towards  him.  AH 
wise  men,  to  decline  the  envy  of  their  own  virtue^ 
use  to  ascribe  them  to  Providence  and  Fortune  f 

•  "  In  that  man  there  was  such  great  strength  of  body 
and  mind,  that  in  whatever  station  he  had  been  born,  h» 
M«m«d  as  though  he  should  make  his  fortune." 

t  "  A  versatile  genius." 

J  «  A  Unit  of  the  fool" 


BA  CON 'S  ESS  A  YS.  iff 

for  so  they  may  the  better  assume  them  :  and, 
besides,  it  is  greatness  in  a  man  to  be  the  care  of 
the  highei  powers.  So  Caesar  said  to  the  pilot  in 
the  tempest,  "  Caesarem  portas  et  fortunam  ejus."  * 
So  Sylla  chose  the  name  of  "  Felix,"  f  and  not  of 
"  Magnus  :  "  £  and  it  hath  been  noted,  that  those 
who  ascribe  openly  too  much  to  their  own  wisdom 
and  policy,  end  unfortunate.  It  is  written,  that 
Timotheus,§  the  Athenian,  after  he  had,  in  the 
account  he  gave  to  the  state  of  his  government, 
often  interlaced  this  speech,  "  and  in  this  Fortune 
had  no  part,"  never  prospered  in  anything  he 
undertook  afterwards.  Certainly  there  be,  whose 
fortunes  are  like  Homer's  verses,  that  have  a  slide  (j 
and  easiness  more  than  the  verses  of  other  poets  ; 
as  Plutarch  saith  of  Timoleon's  fortune  in  respect 
of  that  of  Agesilaus  or  Epaminondas  :  and  that 
this  should  be,  no  doubt  it  is  much  in  a  man's  self. 

XL!.— OF  USURY.TT 

MANY  have  made  witty  invectives  against  usury. 
They  say  that  it  is  a  pity  the  devil  should  have 
God's  part,  which  is  the  tithe ;  that  the  usurer  is 
the  greatest  Sabbath-breaker,  because  his  plough 

*  "  Thou  earnest  Caesar  and  his  fortunes." 

t  "  The  fortunate."  He  attributed  his  success  to  th« 
intervention  of  Hercules,  to  whom  he  paid  especial  vener- 
ation. 

§  "The  Great." 

J  A  successful  Athenian  general,  the  son  of  Conon,  and 
the  friend  of  Plato. 

||  Fluency  or  smoothness. 

If  Lord  Bacon  seems  to  use  the  word  in  the  general  sense 
of  "lerding  money  upon  interest." 
13 


1 75  SA COWS  ESSA  73. 

goeth  every  Sunday,  that  the  usurer  is  the  drone 
that  Virgil  speaketh  of : 

"  Ignavum  f  ucos  pecus  a  praesepibus  arcent ;  "  * 

that  the  usurer  breaketh  the  first  law  that  was 
made  for  mankind  after  the  fall,  which  was  li  in 
sudore  vultus  tui  comedes  panem  tuum  ;  "  t  not, 
"in  sudore  vultus  alieni ;  "  |  that  usurers  should 
have  orange-tawny  §  bonnets,  because  they  do 
Judaize ;  that  it  is  against  nature  for  money  to 
beget  money,  and  the  like.  I  say  this  only,  that 
usury  is  a  "  concessum  propter  duritiem  cordis  :  "  |[ 
for  since  there  must  be  borrowing  and  lending, 
•and  men  are  so  hard  of  heart  as  they  will  not  lend 
freely,  usury  must  be  permitted.  Some  others 
have  made  suspicious  and  cunning  propositions 
of  banks,  discovery  of  men's  estates,  and  other 
inventions ;  b;it  few  have  spoken  of  usury  use- 
fully. It  is  good  to  sot  before  us  the  incommodi- 
ties  and  commodities  of  usury,  that  the  good  may 
be  either  weighed  out,  or  culled  out;  and  warily 
to  provide,  thnt,  while  we  make  forth  to  that 
which  is  better,  we  meet  not  with  that  which  is 
worse. 

The  discommodities  of  usury  are,  first,  that  it 
makes  fewer  merchants  ;  for  were  it  not  for  this 

*  "  Drive  from  their  hives  the  drones,  a  lazy  race." — 
Georgics,  b.  iv.  i6S. 

t  "In  the  sweat  of  thy  face  shalt  thou  eat  thy  bread."— 
Gen.  iii.  19. 

}  "  In  the  sweat  of  the  face  of  another." 

§  In  the  middle  ages  the  Jews  were  compelled,  by  legal 
enactment,  to  wear  peculiar  dresses  and  colors;  one  of 
these  was  oranpe. 

y  "  A  concession  by  reason  of  hardness  of  heart."  He 
alludes  to  ike  words  in  St.  iuuuhcw  xii,  8, 


BA  CON'S  ESS  A  YS.  17^ 

lazy  trade  of  usury,  money  would  not  lie  still,  but 
would  in  great  part  be  employed  upon  merchan- 
dising, which  is  the  "  vena  porta  "  *  of  wealth  in  a 
state :  the  second,  that  it  makes  poor  merchants;  for 
as  farmer  cannot  husband  his  ground  so  well  if  he 
sit  at  a  great  rent,  so  the  merchant  cannot  drive  his 
trade  so  well,  if  he  sit  t  at  great  usury :  the  third 
ts  incident  to  the  other  two  ;  and  that  is,  the 
decay  of  customs  of  kings,  or  states,  which  ebb  01 
flow  with  merchandising  :  the  fourth,  that  it  bring;- 
eth  the  treasure  of  a  realm  or  state  into  a  few 
.hands ;  for  the  usurer  being  at  certainties,  and 
others  at  uncertainties,  at  the  end  of  the  game 
most  of  the  money  will  be  in  the  box  ;  and  ever 
a  state  flourisheth  when  wealth  is  more  equally 
spread  :  the  fifth,  that  it  beats  down  the  price  of 
land  ;  for  the  employment  of  money  is  chiefly 
either  merchandising,  or  purchasing,  and  usury 
•waylays  both  :  the  sixth,  that  it  doth  dull  and 
damp  all  industries,  improvements,  and  new  in- 
ventions, wherein  money  would  be  stirring,  if  it 
were  not  for  this  slug  :  the  last,  that  it  is  the 
canker  and  ruin  of  many  men's  estates,  whicn  in 
process  of  time  breeds  a  public  poverty. 

On  the  other  side,  the  commodities  of  usury  are, 
first,  that  howsoever  usury  in  some  respect  hin- 
dereth  merchandising,  yet  in  some  other  it  advanc- 
eth  it ;  for  it  is  certain  that  the  greatest  part  of 
trade  is  driven  by  young  merchants  upon  borrow- 
ing at  interest ;  so  as  if  the  usurer  either  call  in,  or 
keep  back  his  money,  there  will  ensue  presently  a 
great  stand  of  trade  :  the  second  is,  that  were  it 

*  S';o  Xctc  to  E^say  six, 
t  Hold. 


iSo  BACONS  ESSAYS. 

not  for  this  easy  borrowing  upon  interest,  men'» 
necessities  would  draw  upon  them  a  most  sudden 
undoing,  in  that  they  would  be  forced  to  sell  their 
means  (be  it  lands  or  good),  far  under  foot,  and 
»o,  whereas  usury  doth  but  gnaw  upon  them,  bad 
markets  would  swallow  them  quite  up.  As  for 
^mortgaging  or  pawning,  it  will  little  mend  the  mat- 
*er  :  for  either  men  will  not  take  pawns  without 
use,  or  if  they  do,  they  will  look  precisely  for  the 
forfeiture.  I  remember  a  cruel  moneyed  man  in 
the  country,  that  would  say,  "  The  devil  take  this 
usury,  it  keeps  us  from  forfeitures  of  mortgages 
and  bonds."  The  third  and  last  is,  that  it  is  a 
nanity  to  conceive  that  there  would  be  ordinary 
borrowing  without  profit ;  and  it  is  impossible  to 
conceive  the  number  of  inconveniences  that  will 
«nsue,  if  borrowing  be  cramped:  therefore  to  speak 
of  the  abolishing  of  usury  is  idle  ;  all  states  have 
ever  had  it  in  one  kind  or  rate,  or  other  ;  so  as 
that  opinion  must  be  sent  to  Utopia.* 

To  speak  now  of  the  reformation  and  regie- 
rnent  t  of  usury,  how  the  discommodities  of  it  may 
be  best  avoided,  and  the  commodities  retained. 
It  appears,  by  the  balance  of  commodities  and 
iliscommodities  of  usury,  two  things  are  to  be  rec- 
onciled ;  the  one  that  the  tooth  of  usury  be  grinded, 
I  hat  it  bite  not  too  much  ;  the  other,  that  there 
l»e  left  open  a  means  to  invite  moneyed  men  to  lend 
lo  the  merchants,  for  the  continuing  and  quickening 
i>f  trade.  This  cannot  be  done,  except  you  intro- 
duce two  several  sorts  of  usury,  a  less  and  a  greater ; 

*  The  imaginary  country  described  in  Sir  Thomas  Mora1* 
political  romance  of  that  name. 
Regulation. 


BACON'S  ESSA  YS,  181 

for  if  you  reduce  usury  to  one  low  rate,  it  will 
ease  the  common  borrower,  but  the  merchant  will 
be  to  seek  for  money ;  and  it  is  to  be  noted,  that 
the  trade  of  merchandise  being  the  most  lucrative, 
may  bear  usury  at  a  good  rate  :  other  contracts 
n.^t  so. 

To  serve  both  intentions,  the  way  would  be 
briefly  thus  :  that  there  be  two  rates  of  usury  ;  the 
one  free  and  general  for  all ;  the  other  under  license 
only  to  certain  persons,  and  in  certain  places 
of  merchandising.  First,  therefore,  let  usury 
in  general  be  reduced  to  five  in  the  hundred,  and 
let  that  rate  be  proclaimed  to  be  free  and  current ; 
and  let  the  state  shut  itself  out  to  take  any 
penalty  for  the  same  ;  this  will  preserve  borrowing 
from  any  general  stop  or  dryness  ;  this  will  ease 
infinite  borrowers  in  the  country;  this  will,  in 
good  part,  raise  the  price  of  land,  because  land 
purchased  at  sixteen  years'  purchase  will  yield  six 
in  the  hundred,  and  somewhat  more,  whereas 
this  rate  of  interest  yields  but  five :  this  by  like 
reason  will  encourage  and  edge  industries  and 
profitable  improvements,  because  many  will  rather 
venture  in  that  kind,  than  take  five  in  the  hundred, 
especially  having  been  used  to  greater  profit. 
Secondly,  let  there  be  certain  persons  licensed 
to  lend  to  known  merchants  upon  usury,  at 
a  higher  rate,  and  let  it  be  with  the  cautious 
following :  let  the  rate  be,  even  with  the  merchant 
himself,  somewhat  more  easy  than  that  he  used 
formerly  to  pay ;  for  by  that  means  all  borrowers 
shall  have  some  ease  by  this  reformation,  je  he 
merchant,  or  whosoever  ;  let  it  be  no  bank  or 
common  stock,  but  every  man  be  master  of  his 


182  BA  COWS  ESS  A  K£ 

own  money  ;  not  that  I  altogether  mislike  banks, 
but  they  will  hardly  be  brooked,  in  regard  of 
certain  suspicions.  Let  the  state  be  answered  * 
ome  small  matter  for  the  license,  and  the  rest 
left  to  the  lender;  for  if  the  abatement  be  but 
small,  it  will  no  whit  discourage  the  lender ;  for  he, 
for  example,  that  took  before  ten  or  nine  in  the 
hundred,  will  sooner  descend  to  eight  in  the 
hundred,  than  give  over  his  trade  of  usury;  and 
go  from  certain  gains  to  gains  of  hazard.  Let 
these  licensed  lenders  be  in  number  indefinite, 
but  restrained  to  certain  principal  cities  and 
towns  cf  merchandising ;  for  then  they  will  be 
hardly  able  to  color  other  men's  moneys  in  the 
country ;  so  as  the  license  of  nine  will  not  suck 
away  the  current  rate  of  five ;  for  no  man  will 
send  his  moneys  far  off,  nor  put  them  into  un- 
known hands. 

If  it  be  objected  that  this  doth  in  a  sort 
authorize  usury,  which  before  was  in  some  places 
but  permissive  ;  the  answer  is,  that  it  is  better 
to  mitigate  usury  by  declaration,  than  to  suffer  it 
to  rage  by  connivance. 

XLII.— OF  YOUTH  AND  AGE. 

A  MAN  that  is  young  in  years  may  be  old  in 
hours,  if  he  have  lost  no  time ;  but  that  happeneth 
rarely.  Generally,  youth  is  like  the  first  cogita- 
tions, not  so  wise  as  the  second  ;  for  there  is  a 
youth  in  thoughts,  as  well  as  in  ages ;  and  yet 
the  invention  of  young  men  is  more  lively  than 
that  of  old,  and  imaginations  stream  into  their 

*  Be  paid. 


BACON'S  ESSAYS.  183 

rinds  better,  and,  as  it  were,  more  divinely. 
Matures  that  have  much  heat,  and  great  and 
violent  desires  and  perturbations,  are  not  ripe 
for  action  till  they  have  passed  the  meridian  of 
their  years  :  as  it  was  with  Julius  Caesar  and 
Septimius  Severus  ;  of  the  latter  of  whom  it  is 
said,  ''Juventutem  egit  erroribus,  imo  furoribus 
plenam ;  "  *  and  yet  he  was  the  ablest  emperor, 
almost,  of  all  the  list;  but  reposed  natures  may 
do  well  in  youth,  as  it  is  seen  in  Augustus  Caesar, 
CosmusDuke  of  Florence,  Gastonde  Foix,  f  and 
others.  On  the  other  side,  heat  and  vivacity  in 
age  is  an  excellent  composition  for  business. 
Ycung  men  are  fitter  to  invent  than  to  judge, 
fitter  for  execution  than  for  counsel,  and  fitter  for 
pew  projects  than  for  settled  business ;  for  the  ex- 
perience of  age,  in  things  that  fall  within  the 
compass  of  it,  directeth  them  ;  but  in  new  things 
abuseth  them.  The  errors  of  young  men  are  the 
ruin  of  business;  but  the  errors  of  aged  men 
amount  but  to  this,  that  more  might  have  been 
done,  or  sooner. 

Young  men,  in  the  conduct  and  manage  of 
actions,  embrace  more  than  they  can  hold,  stir 
more  than  they  can  quiet ;  fly  to  the  end,  without 
consideration  of  the  means  and  degrees  ;  pursue 
some  few  principles  which  they  have  chanced 
upon  absurdly ;  care  not  to  innovate,  which  dr  i\v  -, 
unknown  inconveniences  ;  use  extreme  remedies 

*  "  He  passed  his  youth  full  of  errors,  of  madness  es x- •....'' 
t  He  was  nephew  of  Louis  XII.  of  France,  and 
manded  the  French  armies  in  Italy  against  the  Spanhn'.s 
After  a  brilliant   career,  he   wxj  killed  at  the  bat:!-    u»: 
Kaveuiia,  in  1512, 


184  BA  COWS  ESS  A  YS. 

at  first ;  and  that,  which  doubleth  all  errors,  will 
not  acknowledge  or  retract  them,  like  an  unready 
horse,  that  will  neither  stop  nor  turn.  Men 
of  age  object  too  much,  consult  too  long,  advent- 
ure too  little,  repent  too  soon,  and  seldom  drive 
business  home  to  the  full  period,  but  content 
themselves  with  a  mediocrity  of  success.  Cer- 
tainly it  is  good  to  compound  employments  of 
both  ;  for  that  will  be  good  for  the  present, 
because  the  virtues  of  either  age  may  correct  the 
defects  of  both ;  and  good  for  succession,  that 
young  men  may  be  learners,  while  men  in  age 
are  actors  ;  and,  lastly,  good  for  extreme  acci- 
dents, because  authority  followeth  old  men,  and 
favor  and  popularity  youth :  but  for  the  moral 
part,  perhaps,  youth  will  have  the  pre-eminence,  as 
age  hath  for  the  politic.  A  certain  rabbin,  upon 
the  text,  "  Your  young  men  shall  see  visions, 
and  your  old  men  shall  dream  dreams,"  *  inferreth 
that  young  men  are  admitted  nearer  to  God  than 
old,  because  vision  is  a  clearer  revelation  than  a 
dream ;  and  certainly,  the  more  a  man  drinketh 
of  the  world,  the  more  it  intoxicateth  :  and  age 
doth  profit  rather  in  the  powers  of  understanding, 
Yhan  in  the  virtues  of  the  will  and  affections. 
There  be  some  have  an  over-early  ripeness  in 
their  years,  which  f  adeth  betimes  :  these  are,  first, 
such  as  have  brittle  wits,  the  edge  whereof 
is  soon  turned  :  such  as  was  Hermogenes  f  the 
rhetorician,  whose  books  are  exceeding  subtle, 
•who  afterwards  waxed  stupid :  a  second  sort  is 

*  Joel  ii.  28,  quoted  Acts  ii.  17. 

t  He  lived  in  the  second  century  after  Christ,  and  U  Mid 
to  have  lost  his  memory  At  the  age  of  twenty-fir*. 


£  A  COATS  ESSAYS.  185 

of  those  that  have  some  natural  disposition, 
which  have  better  grace  in  youth  than  in  age  ; 
such  as  is  a  fluent  and  luxuriant  speech,  which 
becomes  youth  well,  but  not  age  :  so  Tully  saith  of 
Hortensius,  "  Idem  manebat,  neque  idem  dece- 
bat : "  *  the  third  is  of  such  as  take  too  high  a 
strain  at  the  first,  and  are  magnanimous  more 
than  tract  of  years  can  uphold  ;  as  was  Scipio 
Africanus,  of  whom  Livy  saith,  in  effect,  "  Ultima 
pjrimis  cedebant."  f 

XLIIL— OF  BEAUTY. 

VIRTUE  is  like  a  rich  stone,  best  plain  set ; 
and  surely  virtue  is  best  in  a  body  that  is  comely, 
though  not  of  delicate  features;  and  that  hath 
rather  dignity  of  presence,  than  beauty  of  aspect; 
neither  is  it  almost  seen  that  very  beautiful 
persons  are  otherwise  of  great  virtue  ;  as  if  nature 
were  rather  busy  not  to  err,  than  in  labor  to 
produce  excellency  ;  and  therefore  they  prove 
accomplished,  but  not  of  great  spirit ;  and  study 
rather  behavior,  than  virtue.  But  this  holds  not 
always  ;  for  Augustus  Caesar,  Titus  Vespasianus, 
Philip  le  Bel  of  France,  Edward  the  Fourth  of 
England,  $  Alcibiades  of  Athens,  Ismael  the 

*  "  He  remained  the  same,  but  with  the  advance  of  years 
was  not  so  becoming." 

f  "  The  close  was  unequal  to  the  beginning."  This 
quotation  is  not  correct ;  the  words  are — "  Memorabilior 
prima  pars  vitae  quam  postrema  fuit," — "  The  first  part  of 
his  life  was  more  distinguished  than  the  latter.''— Livy, 
xxxviii.  ch.  53. 

|  By  the  context,  he  would  seem  to  consider  "great 
spirit  and  "  virtue  "  as  convertible  terms.  Edward  IV, 
however,  has  no  claim  to  be  considered  as  a  virtuous  or 


ISO  SACOATS  ESSA  YS. 

Sophy  of  Persi.i,  were  all  high  and  great  spirits, 
and  yat  the  most  beautiful  men  of  th^.ir  times. 
In  beauty,  that  of  favor,  is  more  than  that  of 
color;  and  that  of  decent  and  gracious  motion, 
more  than  that  of  favor.*  That  is  the  best  part 
of  beauty,  which  a  picture  cannot  express ;  no, 
nor  the  first  sight  of  the  life.  There  is  no  ex- 
cellent beauty  that  hath  not  some  strangeness 
in  the  proportion.  A  man  cannot  tell  whether ; 
Apelles  or  Albert  Durer  were  the  more  trifler; 
whereof  the  one  would  make  a  personage  by 
geometrical  proportions  :  the  other,  by  taking 
the  best  parts  out  of  divers  faces  to  make  one 
excellent.  Such  personages,  I  think,  would 
please  nobody  but  the  painter  that  made  them : 
not  but  I  think  a  painter  may  make  a  better  face 
than  ever  was  ;  but  he  must  do  it  by  a  kind  of 
felicity  (as  a  musician  that  maketh  an  excellent 
air  in  music),  and  not  by  rule.  A  man  shall  see 
faces,  that,  if  you  examine  them  part  by  part,  you 
shall  find  never  a  good ;  and  yet  altogether  do 
well.  If  it  be  true  that  the  principal  part  of 
beauty  is  in  decent  motion,  certainly  it  is  no 
marvel,  though  persons  in  years  seem  many  times 
more  amiable ;  "  Pulchrorum  autumnus  pul- 
cher ; "  f  for  no  youth  can  be  comely  but  by 
pardon,  t  and  considering  the  youth  as  to  make 
up  the  comeliness.  Beauty  is  as  summer  fruits, 
which  are  easy  to  corrupt,  and  cannot  last ;  and, 

magnanimous  man,  though  he  possessed  great  physical 
courage. 

*  Features. 

t  "The  autumn  of  the  beautiful  is  beautifuL" 

I  By  making  allowances. 


DA  CON'S  ESSA  VS.  187 

for  the  most  part,  it  makes  a  dissolute  youth, 
and  an  age  a  little  out  of  countenance ;  but  yet 
certainly  again,  if  it  light  well,  it  maketh  virtues 
shine,  and  vices  blush. 

I 

XLIV.— OF  DEFORMITY. 

DEFORMED  persons  are  commonly  even  with 
nature  ;  for  as  nature  has  done  ill  by  them  so  do 
they  by  nature,  being  for  the  most  part  (as  the 
Scripture  saith),  "  void  of  natural  affection  ;  "  * 
and  so  they  have  their  revenge  of  nature.  Cer- 
tainly there  is  a  consent  between  the  body  and 
the  mind,  and  where  nature  erreth  in  the  one, 
she  ventureth  in  the  other :  "  Ubi  peccat  in  uno, 
periclitatur  in  altero  :  "  t  but  because  there  is  in 
man  an  election,  touching  the  frame  of  his  mind, 
and  a  necessity  in  the  frame  of  his  body,  the  stars 
of  natural  inclination  are  sometimes  obscured 
by  the  sun  of  discipline  and  virtue  ;  therefore  it 
is  good  to  consider  of  deformity,  not  as  a  sign 
which  is  more  deceivable,  but  as  a  cause  which 
seldom  faileth  of  the  effect.  Whosoever  hath 
anything  fixed  in  his  person  that  doth  not  induce 
contempt,  hath  also  a  perpetual  spur  in  himself  to 
secure  and  deliver  himself  from  scorn  ;  therefore, 
all  deformed  persons  are  extreme  bold ;  first,  as 
in  their  own  defence,  as  being  exposed  to  scorn, 
but  in  process  of  time  by  a  general  habit.  Also 
it  stirreth  in  them  industry,  and  especially  of  this 
kind,  to  watch  and  observe  the  weakness  of  others, 
that  they  may  have  somewhat  to  repay.  Again, 

*  Rom.  i.  31 ;  II.  Tim.  iii.  3. 

t  "  Where  she  errs  in  the  one,  she  ventures  in  the  other." 


1*8  £A  COWS  £SSA  VS. 

in  their  superiors,  it  quencheth  jealousy  towards 
them,  as  persona  that  they  think  they  may  at 
pleasure  despise  :  and  it  layeth  their  competitors 
and  emulators  asleep,  as  never  believing  they 
should  be  in  possibility  of  advancement  till  they 
see  them  in  possession  ;  so  that  upon  the  matter, 
in  a  great  wit,  deformity  is  an  advantage  to  rising. 
Kings  in  ancient  times  (and  at  this  present  in 
some  countries)  were  wont  to  put  great  trust  in 
eunuchs,  because  they  that  are  envious  towards 
all  are  more  obnoxious  and  officious  towards 
one ;  but  yet  their  trust  towards  them  hath  rather 
been  as  to  good  spials,*  and  good  whisperers, 
than  good  magistrates  and  officers :  and  much 
like  is  the  reason  of  deformed  persons.  Still  the 
ground  is,  they  will,  if  they  be  of  spirit,  seek  to 
free  themselves  from  scorn :  which  must  be 
either  by  virtue  or  malice ;  and,  therefore,  let  it 
not  be  marvelled,  if  sometimes  they  prove  excel- 
lent persons ;  as  was  Agesilaiis,  Zanger  the  son 
of  Solyman,t  JEsop,  Gasca  president  of  Peru ; 
and  Socrates  may  go  likewise  amongst  them,  with 
others. 

XLV.— OF  BUILDING. 

HOUSES  are  built  to  live  in,  and  not  to  look  on  ; 
'herefore  let  use  be  preferred  before  uniformity, 
xcept  where  both  may  be  had.  Leave  the  goodly 
iabrics  of  houses,  for  beauty  only,  to  the  en- 
chanted palaces  of  the  poets,  who  build  them 
with  small  cost.  He  that  builds  a  fair  house 

*  Spies. 

t  Solyman  the  Magnificent,  Sultan  of  the  Turks. 


SA  CON'S  ESS  A  YS.  igy 

upon  an  ill  seat,*  committeth  himself  to  prison  : 
neither  do  I  reckon  it  an  ill  seat  only  where  the 
air  is  unwholesome,  but  likewise  where  the  air  is 
unequal ;  as  you  shall  see  many  fine  seats  set 
upon  a  knap  f  of  ground,  environed  with  higher 
hills  round  about  it,  whereby  the  heat  of  the  sun 
is  pent  in,  and  the  wind  gathereth  as  in  troughs ; 
so  as  you  shall  have,  and  that  suddenly,  as  great 
diversity  of  heat  and  cold  as  if  you  dwelt  in  sev- 
eral places.  Neither  is  it  ill  air  only  that  maketh 
an  ill  seat ;  but  ill  ways,  ill  markets,  and,  if  you 
will  consult  with  Momus  \  ill  neighbors.  I 
speak  not  of  many  more ;  want  of  water,  want  of 
wood,  shade,  and  shelter,  want  of  iruitfulness, 
and  mixture  of  grounds  of  several  naiures ;  want 
of  prospect,  want  of  level  grounds,  want  of  places 
at  some  near  distance  for  sports  of  hunting,  hawk- 
ing, and  races ;  too  near  the  sea,  too  remote ; 
having  the  commodity  of  navigable  rivers,  or  the 
discommodity  of  their  overflowing ;  too  far  off 
from  the  great  cities,  which  may  hinder  business ; 
or  too  near  them,  which  lurcheth  §  all  provision 
and  maketh  everything  dear;  where  a  man  hath 
a  great  living  laid  together ;  and  where  he  is 
scanted  ;  all  which,  as  it  is  impossible  perhaps  to 
find  together,  so  it  is  good  to  know  them,  and 
think  of  them,  that  a  man  may  take  as  many  as 
he  can  ;  and  if  he  have  several  dwellings,  that  he 
sort  them  so,  that  what  he  wanteth  in  the  one  he 
may  find  in  the  other.  Lucullus  answered  Pom- 

*  Site.  t  Knoll. 

|  Having  a  liking  for  cheerful  society,     Momus  being  th« 
gou  of  mirth. 


I90  BACON'S  ESSAYS. 

pey  well,  who,  when  he  saw  his  stately  galleries 
and  rooms  so  large  and  lightsome,  in  one  of  his 
houses,  said :  "  Surely  an  excellent  place  for 
summer,  but  how  do  you  in  winter  ?"  Lucullus 
answered,  "  Why,  do  you  not  think  me  as  wise  as 
some  fowls  are,  that  ever  cnange  their  abode  to- 
wards the  winter  ?  " 

To  pass  from  the  seat  to  the  house  itself,  we 
•will  do  as  Cicero  doth  in  the  orator's  art,  who 
writes  books  De  Oratore,  and  a  book  he  entitles 
Orator  ;  whereof  the  former  delivers  the  precepts 
of  the  art,  and  the  latter  the  perfection.  We 
will  therefore  describe  a  princely  palace,  making 
a  brief  model  thereof ;  for  it  is  strange  to  see, 
now  in  Europe,  such  huge  buildings  as  the  Vati- 
can and  Escurial,  *  and  some  others  be,  and  yet 
scarce  a  very  fair  room  in  them. 

First,  therefore,  I  say,  you  cannot  have  a  per- 
fect palace,  except  you  have  two  several  sides ; 
a  side  for  the  Banquet,  as  is  spoken  of  in  the 
book  of  Esther,  f  and  a  side  for  the  household  ; 
the  one  for  feasts  and  triumphs,  and  the  other  for 
d -.veiling.  I  understand  both  these  sides  to  be 
not  only  returns,  but  parts  of  the  front ;  and  to 
be  uniform  without,  though  severally  partitioned 
•within  ;  and  to  be  on  both  sides  of  a  great  and 
stately  tower  in  the  midst  of  the  front,  that  as  it 
were  joineth  them  together  on  either  hand.  I 

*  A  vast  edifice,  about  twenty  miles  from  Madrid, 
founded  by  Philip  1 1. 

t  Esth.  i.  5 :  "  The  king  made  a  feast  unto  all  the  people 
that  were  present  in  Shushan  the  palace,  both  unto  great 
and  small,  seven  days,  in  the  court  of  the  garden  of  th* 
King's  palace. 


BA  COWS  ESS  A  YS.  191 

Would  have,  on  the  side  of  the  banquet  m  front, 
one  only  goodly  room  above  stairs,  of  some  forty 
foot  high  ;  and  under  it  a  room  for  a  dressing 'or 
preparing  place,  at  times  of  triumphs.  On  the 
other  side,  which  is  the  household  side,  I  wish 
it  divided  at  the  first  into  a  hall  and  a  chapel, 
with  a  partition  between,  both  of  good  state  and 
bigness ;  and  those  not  to  go  all  the  length,  but 
to  have  at  the  further  end  a  winter  and  a  summer 
parlor,  both  fair  ;  and  under  these  rooms  a  fair 
and  large  cellar  sunk  under  ground  :  and  likewise 
some  privy  kitchens,  \v!th  butteries  and  pantries, 
and  the  like.  As  for  the  tower,  I  would  have  it 
two  stories,  of  eighteen  foot  high  apiece  above 
the  two  wings  ;  and  a  goodly  leads  upon  the  top, 
railed  with  statues  interposed;  and  the  same 
tower  to  be  divided  into  rooms,  as  shall  be 
thought  fit.  The  stairs  likewise  to  the  upper 
rooms,  let  them  be  upon  a  fair  open  newel,*  and 
finely  railed  in  with  images  of  wood  cast  into  a 
brass  color  ;  and  a  very  fair  landing-place  at  the 
top.  But  this  to  be,  if  you  do  not  point  any  of 
the  lower  rooms  for  a  dining-place  of  servants  ; 
for  otherwise,  you  shall  have  the  servants'  dinner 
after  your  own  :  for  the  steam  of  it  will  come  up 
as  in  a  tunnel. f  And  so  much  for  the  front : 
only  I  understand  the  height  of  the  first  stairs  to 
be  sixteen  foot,  which  is  the  height  of  the  lower 
room. 

Beyond  this  front  is  there  to  be   a  fair  c»urt, 
but  three  sides  of  it  of  a  far  lower  building  than 

*  The  cylinder  formed  by  the  small  end  of  the  step*  of 
winding  stairs. 

t  The  funnel  of  a  chimney. 


I92  BACON'S  ESSAYS. 

the  front ;  and  in  all  the  four  corners  of  that  court 
fair  staircases,  cast  into  turrets  on  the  outside, 
and  not  within  the  row  of  buildings  themselves  : 
but  those  towers  are  not  to  be  of  the  height  of 
the  front,  but  rather  proportionable  to  the  lower 
building.  Let  the  court  not  be  paved,  for  that 
striketh  up  a  great  heat  in  summer,  and  much 
cold  in  winter  :  but  only  some  side  alleys  with  a 
cross,  and  the  quarters  to  graze,  being  kept  shorn, 
but  not  too  near  shorn.  The  row  of  return  on 
the  banquet  side,  let  it  be  all  stately  galleries  :  in 
which  galleries  let  there  be  three  or  five  fine  cu- 
polas in  the  length  of  it,  placed  at  equal  distance, 
and  fine  colored  windows  of  several  works  :  on  the 
household  side,  chambers  of  presence  and  ordinary 
entertainments,  with  some  bed-chambers  :  and  let 
all  three  sides  be  a  double  house,  without  thorough 
lights  on  the  sides,  that  you  may  have  rooms  from 
the  sun,both  for  forenoon  and  afternoon.  Cast  it 
also,  that  you  may  have  rooms  both  for  summer 
and  winter ;  shady  for  summer,  and  warm  for  win- 
ter. You  shall  have  sometimes  fair  houses  so  full 
of  glass,  that  one  cannot  tell  where  to  become  *  to 
be  out  of  the  sun  or  cold.  For  inbowed  t 
windows,  I  hold  them  of  good  use  (in  cities,  in- 
deed, upright  t  do  better,  in  respect  of  the  uni- 
formity towards  the  street);  for  they  be  pretty 
retiring  places  for  conference  ;  and  besides,  they 
keep  both  the  wind  and  sun  off ;  for  that  which 
•would  strike  almost  through  the  room  doth  scarce 
pass  the  window  :  but  let  them  be  but  few,  foul 
in  the  court,  on  the  sides  only. 

>  Where  to  go.  t  Bow,  or  bay  windows. 

I  Flush  with  the  walL 


BACON'S  ESS  A  YS.  193 

Beyond  this  court,  let  there  be  an  inward  court 
of  the  same  square  and  height,  which  is  to  be 
environed  with  the  garden  on  all  sides ;  and  in 
the  inside,  cloistered  on  all  sides  upon  decent 
and  beautiful  arches,  as  high  as  the  first  story  : 
on  the  under  story  towards  the  garden,  let  it  be 
turned  to  grotto,  or  place  of  shade,  or  estivation  : 
and  only  have  opening  and  windows  towards  the 
garden,  and  be  level  upon  the  floor,  no  whit  sunk 
under  ground,  to  avoid  all  dampishness :  and 
let  there  be  a  fountain,  or  some  fair  work  of 
statues  in  the  midst  of  this  court,  and  to  be  paved 
as  the  other  court  was.  These  buildings  to  be 
for  privy  lodgings  on  both  sides,  and  the  end  for 
privy  galleries  ;  whereof  you  must  foresee  that  one 
of  them  be  for  an  infirmary,  if  the  prince  or  any 
special  person  should  be  sick,  with  chambers, 
bed-chamber,  "  anticamera,"  *  and  "  recamera,"  f 
joining  to  it ;  thus  upon  the  second  story.  Upon 
the  ground  story,  a  fair  gallery,  open,  upon  pillars  ; 
and  upon  the  third  story,  likewise  an  open  gallery 
upon  pillars,  to  take  the  prospect  and  freshness 
of  the  garden.  At  both  corners  of  the  further 
side,  by  way  of  return,  let  there  be  two  delicate 
or  rich  cabinets,  daintily  paved,  richly  hangedr 
glazed  with  crystalline  glass,  and  a  rich  cupola 
in  the  midst ;  and  all  other  elegancy  that  can  be 
thought  upon.  In  the  upper  gallery,  too,  I  wish 
that  there  may  be,  if  the  place  will  yield  it,  some 
fountains  running  in  divers  places  from  the  wall, 
with  some  fine  avoidances.  J  And  thus  much  foe 

*  Ante-chamber. 

t  Withdrawing-room. 

|  Watercourses. 


194  BA  COWS  ESSA  K£ 

the  model  of  the  palace  ;  save  that  you  must  have, 
before  you  conv  to  the  front,  three  courts ;  a 
green  court  plain,  with  a  wall  about  it ;  a  second 
court  of  the  same,  but  more  garnished  with  little 
turrets,  or  rather  embellishments,  upon  the  wall ; 
and  a  third  court,  to  make  a  square  with  the  front, 
but  not  to  be  built,  nor  yet  enclosed  with  a  naked 
wall,  but  enclosed  with  terraces  leaded  aloft,  and 
fairly  garnished  on  the  three  sides  ;  and  cloistered 
on  the  inside  with  pillars,  and  not  with  arches 
below.  As  for  oGces,  let  them  stand  at  distance, 
with  some  low  galleries  to  pass  from  them  to  the 
palace  itself. 

XLVL— OF  GARDENS. 

GOD  ALMIGHTY  first  planted  a  garden  ;  and, 
fndeed  it  is  the  purest  of  human  pleasures ;  it  is 
the  greatest  refreshment  to  the  spirits  of  man ; 
without  which  buildings  and  palaces  are  but  gross 
handiworks  ;  and  a  man  shall  ever  see,  that,  when 
ages  grow  to  civility  and  elegancy,  men  come  to 
build  stately,  sooner  than  to  garden  finely ;  as  if 
gardening  were  the  greater  perfection.  I  do  hold 
it  in  the  royal  ordering  of  gardens,  there  ought  to 
be  gardens  for  all  the  months  in  the  year,  in  which, 
severally,  things  of  beauty  may  be  then  in  season. 
For  December,  and  January,  and  the  latter  part  of 
November,  you  must  take  such  things  as  are  green 
all  winter :  holly,  ivy,  bays,  juniper,  cypress-tree, 
yew,  pineapple-trees  ;  *  fir-trees,  rosemary,  laven- 
der; periwinkle,  the  white,  the  purple,  and  the 
bHie  ;  germander,  flags,  orange-trees,  lemon-trees, 
•Pine-treea. 


BACON'S  ESSAYS.  195 

and  myrtles,  if  they  be  stoved  ;  *  and  sweet  ma- 
joram,  warm  set  There  followeth,  for  the  latter 
part  of  January  and  February,  the  mezereon-tree 
which  then  blossoms :  crocus  vernus,  both  the 
yellow  and  the  gray  ;  primroses,  anemones,  the 
early  tulip,  the  hyacinthus  orientalis,  chamairis 
fritellaria.  For  March,  there  comes  violets,  espe- 
cially the  single  blue,  which  are  the  earliest  ;  the 
yellow  daffodil,  the  daisy,  the  almond-tree  in 
blossom,  the  peach-tree  in  blossom,  the  cornelian- 
tree  in  blossom,  sweet-briar.  In  April  follow  the 
double  white  violet,  the  wall-flower,  the  stock- 
gilliflower,  the  cowslip,  flower-de-luces,  and  lilies 
of  all  natures  ;  rosemary-flowers,  the  tulip,  the 
double  peony,  the  pale  daffodil,  the  French 
honeysuckle,  the  cherry-tree  in  blossom,  the 
damascene  f  and  plum-trees  in  blossoms,  the 
white  thorn  in  leaf,  the  lilac-tree.  In  May  and 
June  come  pinks  of  all  sorts,  specially  the  blush- 
pink  ;  roses  of  all  kinds,  except  the  musk,  which 
comes  later  ;  honeysuckles,  strawberries,  bugloss, 
columbine,  the  French  marigold,  flos  Africanus, 
cherry-tree  in  fruit,  ribes,t  figs  in  fruit,  rasp,  vine- 
flowers,  lavender  in  flowers,  the  sweet  satyrian, 
with  the  white  flower ;  herba  muscaria,  lilium  con- 
vallium,  the  apple-tree  in  blossom.  In  July  come 
gilliflowers  of  all  varieties,  musk-roses,  the  lime- 
tree  in  blossom,  early  pears,  and  plums  in  fruit, 
genitings,  §  codlins.  In  August  come  plums  of 
all  sorts  in  fruit,  pears,  apricots,  barberries,  filbert* 

*  Kept  warm  in  a  greenhouse. 

t  The  damson,  or  plum  of  Damascus. 

j  Currants. 

§  An  apple  that  is  gathered  very  early. 


196  BA  COWS  ESS  A  VS. 

musk-melons,  monks-hoods  of  all  colors.  IH 
September  come  grapes,  apples,  poppies  of  all 
colors,  peaches,  melocotones,  *  nectarines,  corne- 
lians, f  wardens,  $  quinces.  In  October,  and  the 
beginning  of  November  come  services,  medlars, 
bullaces,  roses  cut  or  removed  to  come  late,  holly- 
oaks,  and  such  like.  These  particulars  are  for 
the  climate  of  London ;  but  my  meaning  is  per- 
ceived, that  you  may  have  "  ver  perpetuum,"  § 
As  the  place  affords. 

And  because  the  breath  of  flowers  is  far  sweeter 
in  the  air  (where  it  comes  and  goes,  like  the  war- 
bling of  music),  than  in  the  hand,  therefore  noth- 
ing is  more  fit  for  that  delight,  than  to  know  what 
be  the  flowers  and  plants  that  do  best  perfume 
the  air.  Roses,  damask  and  red,  are  fast  flowers 
|  of  their  smells ;  so  that  you  may  walk  by  a 
whole  row  of  them,  and  find  nothing  of  their  sweet- 
ness :  yea,  though  it  be  in  a  morning's  dew.  Bays, 
likewise,  yield  no  smell  as  they  grow,  rosemary 
little,  nor  sweet  majoram ;  that  which,  above  all 
others,  yields  the  sweetest  smell  in  the  air,  is  the 
violet,  especially  the  white  double  violet,  which 
comes  twice  a  year,  about  the  middle  of  April,  and 
about  Bartholomew  tide.  Next  to  that  is  the 
musk-rose ;  then  the  strawberry  leaves  dying, 

*A  kind  of  quince,  so  called  from  "cotoneuw,"  or 
"sydonium,"  the  Latin  name  of  the  quince. 

T  The  .fruit  of  the  comel-tree. 

I  The  warden  was  a  large  pear,  so  called  from  its  keeping 
well.  Warden-pie  was  formerly  much  e«te«med  in  ing- 
land, 

§  Perpetual  spring. 

I  Flowers  that  do  not  send  forth  their  »mel  at  any 
distance. 


BA  CON'S  ESS  A  YS.  197 

with  a  most  excellent  cordial  smell ;  then  the 
flower  of  the  vines,  it  is  a  little  dust  like  the  dust 
of  a  bent,*  which  grows  upon  the  cluster  in  the  first 
coming  forth  ;  then  sweet-briar,  then  wall-flowers, 
which  are  very  delightful  to  be  set  upon  a  parlor 
01  lower  chamber  window  ;  then  pinks  and  gilli- 
flowers,  especially  the  matted  pink  and  clove  gilli- 
flower ;  then  the  flowers  of  the  lime-tree ;  then 
the  honeysuckles,  so  they  be  somewhat  afar  off. 
Cif  bean-flowers  f  I  speak  not,  because  they  are 
field  flowers ;  but  those  which  perfume  the  air 
most  delightfully,  not  passed  by  as  the  rest,  but 
being  trodden  upon  and  crushed,  are  there;  that 
is,,  burnet,  wild  thyme,  and  water-mints  ;  therefore 
y:m  are  to  set  whole  alleys  of  them,  to  have  the 
pleasure  when  you  walk  or  tread. 

For  gardens  (speaking  of  those  which  are  in- 
deed prince-like,  as  we  have  done  of  buildings), 
the  contents  ought  not  well  to  be  under  thirty 
acres  of  ground,  and  to  be  divided  into  three 
parts  ;  a  green  in  the  entrance,  a  heath,  or  desert, 
in  the  going  forth,  and  the  main  garden  in  the 
midst,  besides  alleys  on  both  sides ;  and  I  like 
well  that  four  acres  of  ground  be  assigned  to  the 
green,  six  to  the  heath,  four  and  four  to  either 
side,  and  twelve  to  the  main  garden.  The  green 
hath  two  pleasures :  the  one,  because  nothing  is 
more  pleasant  to  the  eye  than  green  grass  kept 
finely  shorn  ;  the  other,  because  it  will  give  you 
a  fair  alley  in  the  midst,  by  which  you  may  go  in 
front  upon  a  stately  hedge,  which  is  to  enclose 
the  garden  ;  but  because  the  alley  will  be  long, 

*  A  species  of  grass  of  the  genus  argostis. 
1  The  blossoms  of  the  bean. 


198  BA  COfiTS  ESSA  YS. 

and  in  great  heat  of  the  year,  or  day,  you  ougl». 
not  to  buy  the  shade  in  the  garden  by  going  in  the 
sun  through  the  green,  therefore  you  are,  of  either 
side  the  green,  to  plant  a  covert  alley,  upon  car- 
penter's work,  about  twelve  foot  in  height,  by 
which  you  may  go  in  shade  into  the  garden. 
As  for  the  making  of  knots,  or  figures,  with  divers 
colored  earths,  that  they  may  lie  under  the  win- 
dows of  the  house  on  that  side  which  the  garden 
stands,  they  be  but  toys ;  you  may  see  as  good 
sights  many  times  in  tarts.  The  garden  is  best  to 
be  square,  encompassed  on  all  the  four  sid^s 
with  a  stately  arched  hedge,  the  arches  to  be  up- 
on pillars  of  carpenter's  work,  of  some  ten  foot 
high,  and  six  foot  broad,  and  the  spaces  between 
of  the  same  dimension  with  the  breadth  of  the 
arch.  Over  the  arches  let  there  be  an  entire  hedge 
of  some  four  foot  high,  framed  also  upon  carpen- 
ter's work ;  and  upon  the  upper  hedge,  over  every 
arch,  a  little  turret,  with  a  belly  enough  to  receive 
a  cage  of  birds :  and  over  every  space  between 
the  arches  some  other  little  figure,  with  broad 
plates  of  round  colored  glass  gilt,  for  the  sun  to 
play  upon  :  but  this  hedge,  I  intend  to  be  raised 
upon  a  bank,  not  steep  but  gently  slope,  of  some 
six  foot,  set  all  with  flowers.  Also  I  understand, 
that  this  square  of  the  garden  should  not  be  the 
whole  breadth  of  the  ground,  but  to  leave  on  either 
side  ground  enough  for  diversity  of  side  alleys, 
unto  which  the  two  covert  alleys  of  the  green 
may  deliver  you,*  but  there  must  be  no  alleys 
with  hedges  at  either  end  of  this  great  enclosure 

*  Bring  or  lead  you. 


BA  CON'S  ESS  A  YS.  \  99 

not  at  the  hither  end,  for  letting  *  your  prospect 
upon  this  fair  hedge  from  the  green  ;  nor  at  the 
further  end,  for  letting  your  prospect  from  the 
'••.edge  through  the  arches  upon  heath. 

For  the  ordering  of  the  ground  within  the  great 
hedge,  I  leave  it  to  variety  of  device  ;  advising, 
nevertheless,  that  whatsoever  form  you  cast  it  in- 
to first,  it  be  not  too  bushy,  or  full  of  work :  where- 
in I,  for  my  part,  do  not  like  images  cut  out  in 
juniper  or  other  garden  stuff  ;  they  be  for  children. 
Little  low  hedges,  round  like  wells,  with  some 
pretty  pyramids,  I  like  well ;  and  in  some  places 
fair  columns,  upon  frames  of  carpenter's  work. 
I  would  also  have  the  alleys  spacious  and  fair. 
You  may  have  closer  alleys  upon  the  side  grounds, 
but  none  in  the  main  garden.  I  wish  also,  in  the 
very  middle,  a  fair  mount,  with  three  ascents  and 
alleys,  enough  for  four  to  walk  abreast ;  which  I 
would  have  to  be  perfect  circles,  without  any  bul- 
warks or  embossments ;  and  the  whole  mount 
to  be  thirty  foot  high,  and  some  fine  banqueting- 
house  with  some  chimneys  neatly  cast,  and  with- 
out too  much  glass. 

For  fountains,  they  are  a  great  beauty  and  re- 
freshment ;  but  pools  mar  all,  and  make  the 
garden  unwholesome  and  full  of  flies  and  frogs. 
Fountains  I  intend  to  be  of  two  natures  :  the  one 
that  sprinkleth  or  spouteth  water  :  the  other  a  fair 
receipt  of  water,  of  some  thirty  or  forty  foot  square, 
but  without  fish,  or  slime,  or  mud.  For  the  first, 
the  ornaments  of  images,  gilt  or  of  marble,  which 
are  in  use,  do  well :  but  the  main  matter  is  so  to 
convey  the  water,  as  it  never  stay,  either  in  the 

*  Impeding. 


200  JSA  COWS  ESS  A  T^. 

bowls  or  in  the  cistern  :  chat  the  water  be  nevei 
by  rest  discolored,  green,  or  red,  or  the  like,  or 
gather  any  mossiness  or  putrefaction ;  besides 
that,  it  is  to  be  cleaned  every  day  by  the  hand  : 
also  some  steps  up  to  it,  and  some  fine  pavement 
about  it  doth  well.  As  for  the  other  kind  of  foun- 
tain, which  we  may  call  a  bathing-pool,  it  may 
admit  much  curiosity  and  beauty,  wherewith  we 
\  1  not  trouble  ourselves  :  as,  that  the  bottom  be 
finely  paved,  and  with  images  :  the  sides  likewise  ; 
and  withal  embellished  with  colored  glass,  and 
such  things  of  lustre  ;  encompassed  also  with  fine 
rails  of  low  statures :  but  the  main  point  is  ths 
same  which  we  mentioned  in  the  former  kind  of 
fountain  ;  which  is,  that  the  water  be  in  perpetual 
motion,  fed  by  a  water  higher  than  the  pool,  and 
delivered  into  it  by  fair  spouts,  and  then  dis- 
charged away  under  ground,  by  some  equality  of 
bores,  that  it  stay  little :  and  for  fine  devices,  of 
arching  waters  *  without  spilling,  and  making  it 
rise  in  several  forms  (of  feathers,  drinking-glasses, 
canopies,  and  the  like)  ;  they  be  pretty  things  to 
look  on,  but  nothing  to  health  and  sweetness. 

For  the  heath,  which  was  the  third  part  of  our 
plot,  I  wish  it  to  be  framed  as  much  as  may  be  to  a 
natural  wildness.  Trees  I  would  have  none  in  it, 
but  some  thickets  made  only  of  sweet-briar  and 
honeysuckle,  and  some  wild  vine  amongst ;  and 
the  ground  set  with  violets,  strawberries,  and 
primroses ;  for  these  are  sweet,  and  prosper  in 
the  shad?  ;  and  these  to  be  in  the  heath  here  and 
there,  not  in  any  order.  I  like  also  little  heaps, 

*  Causing  the  water  to  fall  in  a  perfect  arch,  without  any 
tpray  escaping  from  the  jet. 


BACON'S  ESSA  YS.  20! 

in  the  nature  of  mole-hills  (such  as  are  in  wild 
heaths),  to  be  set,  some  with  wild  thyme,  some 
with  pinks,  some  with  germander,  that  gives 
a  good  flower  to  the  eye ;  some  with  periwinkle, 
some  with  violets,  some  with  strawberries,  some 
with  cowslips,  some  with  daisies,  some  with  red 
roses  some  with  lilium  convallium,*  some  with 
sweet- Williams  red,  some  with  bear's  foot,  and 
the  like  low  flowers,  being  withal  sweet  and 
sightly ;  part  of  which  heaps  to  be  with  standards 
of  little  bushes  pricked  upon  their  top,  and 
part  without :  the  standards  to  be  roses,  juniper, 
holly,  barberries  (but  here  and  there,  because  of 
the  smell  of  their  blossoms),  red  currants,  goose- 
berries, rosemary,  bays,  sweet-briar,  and  such 
like  :  but  these  standards  to  be  kept  with  cutting 
that  they  grow  not  out  of  course. 

For  the  side  grounds,  you  are  to  fill  them  with 
variety  of  alleys,  private,  to  give  a  full  shade ; 
some  of  them,  wheresoever  the  sun  be.  You  are 
to  frame  some  of  them  likewise  for  shelter,  that 
when  the  wind  blows  sharp,  you  may  walk  as  in 
a  gallery:  and  those  alleys  must  be  likewise 
hedged  at  both  ends,  to  keep  out  the  wind ;  and 
these  closer  alleys  must  be  ever  finely  gravelled, 
and  no  grass,  because  of  going  wet.  In  many  of 
these  alleys,  likewise,  you  are  to  set  fruit-trees  of 
all  sorts,  as  well  upon  the  walls  as  in  ranges,* 
and  this  should  be  generally  observed,  that  this 
borders  wherein  you  plant  your  fruit-trees  be  fair, 
and  large,  and  low,  and  not  steep;  and  set  with 
fine  flowers,  but  thin  and  sparingly  lest 

*  Lilies  of  the  valley, 
t  In  *ow§t 


f  02  BACON'S  ESSA  YS. 

deceive  *  the  trees.  At  the  end  of  both  the  side 
grounds  I  would  have  a  mount  of  some  pretty 
height,  leaving  the  wall  of  the  enclosure  breast- 
high,  to  look  abroad  into  the  fields. 

For  the  main  garden  I  do  not  deny  but  there 
should  be  some  fair  alleys  ranged  on  both  sides, 
with  fruit-trees,  and  some  pretty  tufts  of  fruit- 
trees  and  arbors  wilh  seats,  set  in  some  decent 
order ;  but  these  to  be  by  no  means  set  too 
thick,  but  to  leave  the  main  garden  so  as  it  be 
not  close,  but  the  air  open  and  free.  For  as  for 
shade,  I  would  have  you  rest  upon  the  alleys  of 
the  side  grounds,  there  to  walk,  if  you  be  dis- 
posed, in  the  heat  of  the  year  or  day ;  but  to 
make  account  f  that  the  main  garden  is  for  the 
more  temperate  parts  of  the  year,  and,  in  the 
heat  of  summer  for  the  morning  and  the  evening 
or  overcast  days. 

For  aviaries,  I  like  them  not,  except  they  be  of 
that  largeness  as  they  may  be  turf  ted,  and  have  liv- 
ing plants  and  bushes  set  in  them  ;  that  the  birds 
may  have  more  scope  and  natural  nestling,  and 
that  no  foulness  appear  in  the  floor  of  the  aviary. 
So  I  have  made  a  platform  of  a  princely  garden, 
partly  by  precept,  partly  by  drawing;  not  a 
model,  but  some  general  lines  of  it  ;  and  in  this 
I  have  spared  for  no  cost :  but  it  is  nothing  for 
great  princes,  that  for  the  most  part  taking  advice 
with  workmen  with  no  less  cost  set  their  things 
together,  and  some  times  add  statues  and  such 
things,  for  state  and  magnificence,  but  nothing  to 
the  true  pleasure  of  a  garden. 

*  Insidiously  subtract  nourishment  from. 
\  To  consider  or  expect, 


ffA CO WS  ASSAYS.  203 

XLVIL— OF  NEGOTIATING. 

IT  is  generally  better  to  deal  by  speech  than 
by  letter,  and  by  the  meditation  of  a  third  than 
by  a  man's  self.  Letters  are  good,  when  a  man 
would  draw  an  answer  by  letter  back  again ;  or 
when  \t  may  serve  for  a  man's  justification  after- 
wards to  produce  his  own  letter  ;  or  where  it  may 
be  danger  to  be  interrupted,  or  heard  by  pieces. 
To  deal  in  person  is  good,  when  a  man's  face 
breedeth  regard,  as  commonly  with  inferiors ; 
or  in  tender  cases  where  a  man's  eye  upon  the 
countenance  of  him  with  whom  he  speaketh,  may 
give  him  a  direction  how  far  to  go  :  and  gener- 
ally where  a  man  will  reserve  to  himself  liberty, 
either  to  disavow  or  to  expound.  In  choice  of 
instruments,  it  is  better  to  choose  men  of  a 
plainer  sort,  that  are  like  to  do  that,  that  is  com- 
mitted to  them,  and  to  report  back  again  faithfully 
the  success,  than  those  that  are  cunning  to  contrive 
out  of  other  men's  business  somewhat  to  grace 
themselves,  and  will  help  the  matter  in  report, 
for  satisfaction  sake.  Use  also  such  persons  as 
affect  *  the  business  wherein  they  are  employed, 
for  that  quickeneth  much ;  and  such  as  are  fit 
for  the  matter,  as  bold  men  for  expostulation, 
fair-spoken  men  for  persuasion,  crafty  men  for 
inquiry  and  observation,  frowardand  absurd  men 
for  business  that  doth  not  well  bear  out  itself. 
Use  also  such  as  have  been  lucky  and  prevailed 
before  in  things  wherein  you  have  employed 
them ;  for  that  breeds  confidence,  and  they  will 

*  Love,  are  pleased  with. 


2  04  BA  CON'S  ESS  A  YS. 

strive  to  maintain  their  prescription.  It  is  better 
to  sound  a  person  with  whom  one  deals  afar  off, 
than  to  fall  upon  the  point  at  first,  except  you 
mean  to  surprise  him  by  some  short  question.  It 
is  better  dealing  with  men  in  appetite,*  than  with 
those  that  are  where  they  would  be.  If  a  man 
•deal  with  another  upon  conditions,  the  start  of 
first  performance  is  all :  which  a  man  cannot 
reasonably  demand,  except  either  the  nature  of 
the  thing  be  such,  which  must  go  before  :  or  else 
a  man  can  persuade  the  other  party,  that  he 
shall  still  need  him  in  some  other  thing  ;  or  else 
that  he  be  counted  the  honester  man.  All 
practise  is  to  discover,  or  to  work.  Men  dis- 
cover themselves  in  trust,  in  passion,  at  una- 
wares ;  and  of  necessity,  when  they  would  have 
somewhat  done,  and  cannot  find  an  apt  pretext. 
If  you  would  work  any  man,  you  must  either 
know  his  nature  and  fashions,  and  so  lead  him ; 
or  his  ends,  and  so  persuade  him ;  or  his  weak- 
ness and  disadvantages,  and  so  awe  him, 
or  those  that  have  interest  in  him,  and  so 
govern  him.  In  dealing  with  cunning  persons, 
we  must  ever  consider  their  ends,  to  interpret  their 
speeches ;  and  it  is  good  to  say  little  to  them, 
and  that  which  they  least  look  for.  In  all  nego- 
tiations of  difficulty,  a  man  may  not  look  to  sow 
and  reap  at  once ;  but  must  prepare  business, 
and  so  ripen  it  by  degrees. 

*  It  is  more  advantageous  to  deal  with  men  whose  de- 
sires are  not  yet  satisfied  than  with  thos«  who  have  gained 
all  they  have  wished  for,  and  are  likely  to  be  proof  against 
inducements. 


1A  COWS  ESS  A  YS.  205 


XLVIIL— OF    FOLLOWERS    AND 
FRIENDS. 

COSTLY  followers  are  not  to  be  liked ;  lest 
while  a  man  maketh  his  train  longer,  he  make 
his  wings  shorter.  I  reckon  to  be  costly,  not 
them  alone  which  charge  the  purse,  but  which 
are  wearisome  and  importune  in  suits.  Ordinary 
followers  ought  to  challenge  no  higher  condi- 
tions than  countenance,  recommendation,  and 
protection  from  wrongs.  Factious  followers  are 
worse  to  be  liked,  which  follow  not  upon  affection 
to  him  with  whom  they  range  themselves,  but  upon 
discontentment  conceived  against  some  other; 
whereupon  commonly  ensueth  that  ill  intelligence, 
that  we  many  times  see  between  great  person- 
ages. Likewise  glorious  *  followers,  who  make 
themselves  as  trumpets  of  the  commendation  of 
those  they  follow,  are  full  of  inconveniences,  for 
they  taint  business  through  want  of  secrecy  ;  and 
they  export  honor  from  a  man  and  make  him  a 
return  in  envy.  There  is  a  kind  of  followers, 
likewise,  which  are  dangerous,  being  indeed 
espials ;  which  inquire  the  secrets  of  the  house, 
and  bear  tales  of  them  to  others  ;  yet  such  men, 
many  times,  are  in  great  favor;  for  they  are 
officious,  and  commonly  exchange  tales.  The 
following  by  certain  estates  f  of  m£n  answerable 
to  that  which  a  great  person  himself  professeth 
(as  of  soldiers  to  him  that  hath  been  employed 
in  the  wars,  and  the  like)  hath  ever  been  a  thing 

•In   the  sense   of  the  Latin  "  gloriosus,"  "boastful," 
"  bragging."  t  Professions  or  classes. 


206  PA  CON'S  ESS  A  YS. 

civil  and  well  taken  even  in  monarchies,  so  it  be 
without  too  much  pomp  or  popularity,  but  the 
most  honorable  kind  of  following,  is  to  be  fol- 
lowed as  one  that  apprehendeth  to  advance 
virtue  and  desert  in  all  sorts  of  persons  ;  and  yet 
where  there  is  no  eminent  cdds  in  sufficiency  it 
is  better  to  take  with  the  more  passable,  than 
with  the  more  able;  and  besides,  to  speak  truth 
in  base  times,  active  men  are  cf  mere  use  than 
virtuous.  It  is  true,  that  in  £overr.ment,  it  is 
good  to  use  men  of  one  rank  equally:  for  to 
countenance  some  extraordinary,  is  to  make 
them  insolent  and  the  rest  discontent ;  because 
they  may  claim  a  due  :  but  contrariwise  in  favor, 
to  use  men  with  much  difference  and  election  is 
good  ;  for  it  maketh  the  persons  preferred  more 
thankful,  and  the  rest  rr.ore  officious  :  because  all 
is  of  favor.  It  is  good  discretion  not  to  make  too 
much  of  any  man  at  the  first  ;  because  cne  can- 
not hold  out  that  proportion.  To  be  governed 
(as  we  call  it)  by  one,  is  not  safe  ;  for  it  shows 
softness,*  and  gives  a  freedom  to  scandal  and 
disreputation  ;  for  those  that  would  not  censure, 
or  speak  ill  of  a  man  immediately,  will  talk  more 
boldly  of  those  that  are  so  great  with  them,  and 
thereby  wound  their  honor  ;  yet  to  be  distracted 
with  many,  is  worse  ;  for  it  makes  men  to  be  of 
the  last  impression,  and  full  of  change.  To  take 
advice  of  some  few  friends  is  over  honorable  ; 
for  lookers-on  many  times  see  more  than  game- 
sters; and  the  vale  best  discovereth  the  hill. 
There  is  little  friendship  in  the  world,  and  least 

•  Weakness  or  indecision  of  character. 


BACON'S  £SS*  .K?.  207 

of  all  between  equals,  which  was  wont  *  to  be 
magnified.     That  that  is,  is  between  superior,  and 
'•nferior,  whose  fortunes  may  comprehend  the  one 
he   other. 

XLIX.— OF  SUITORS. 

MANY  ill  matters  and  projects  are  undertaken  ; 
and  private  suits  do  putrefy  the  public  good. 
Many  good  matters  are  undertaken  with  bad 
minds  ;  I  mean  not  only  corrupt  minds,  but  crafty 
minds  ;  that  intend  not  performance.  Some  em- 
brace suits,  which  never  mean  to  deal  effectually  in 
them  ;  but  if  they  see  there  may  be  life  in  the 
matter,  by  some  other  means  they  will  be  content  to 
win  a  thank,  or  take  a  second  reward,  or  at  least, 
to  make  use  in  the  mean  time  of  the  suitor's  hopes. 
Some  take  hold  of  suits  only  for  an  occasion  to 

*  He  probably  alludes  to  the  ancient  stories  of  the 
friendship  of  Orestes  and  Pylades  Theseus  and  Pirithous, 
Damon  and  Pythias,  and  others,  and  the  maxims  of  the 
ancient  Philosophers.  Aristotle  considers  that  equality  in 
circumstances  and  station  is  one  requisite  of  friendship. 
Seneca  and  Quintus  Curtius  express  the  same  opinion.  It 
seems  hardly  probable  that  Lord  Bacon  reflected  deeply 
when  he  penned  this  passage,  for  between  equals,  jealousy, 
the  most  insidious  of  all  the  enemies  of  friendship,  has  the 
least  chance  of  originating.  Dr.  Johnson  says  :  "  Friend- 
ship is  seldom  lasting  but  between  equals,  or  where  the 
superiority  on  one  side  is  reduced  by  some  equivalent  ad- 
vantage on  the  other.  Benefits  which  cannot  be  repaid, 
and  obligations  which  cannot  be  discharged,  are  not  com- 
monly found  to  increase  affection ;  they  excite  gratitude 
indeed,  and  heighten  veneration,  but  commonly  take  away 
that  easy  freedom  and  familiarity  of  intercourse  without 
Which,  though  there  may  be  fidelity,  and  zeal,  and  admir- 
ation, there  cannot  be  friendship. —  The  Rambler.  No.  64. 

t  In  such  a  case,  gratitude  and  admiration  exist  on  the 
one  hand,  esteem  and  confidence  on  the  other. 


2o8 

cross  some  other,  or  to  make  an  information, 
whereof  they  could  not  otherwise  have  apt  pre- 
text, without  care  what  become  of  the  suit  when 
that  turn  is  served  ;  or,  generally  to  make  other 
men's  business  a  kind  of  entertainment  to  bring 
in  their  own  :  nay,  some  undertake  suits  with  a  full 
purpose  to  let  them  fall ;  to  the  end  to  gratify  the 
adverse  party,  or  competitor.  Surely  there  is  in 
some  sort  a  right  in  every  suit ;  either  a  right  of 
equity,  if  it  be  a  suit  of  controversy,  or  a  right  of 
desert,  if  it  be  a  suit  of  petition.  If  affection  lead 
a  man  to  favor  the  wrong  side  in  justice,  let  him 
rather  use  his  countenance  to  compound  the 
matter  than  to  carry  it.  If  affection  lead  a  man 
to  favor  the  less  worthy  in  desert,  let  him  do  it 
without  depraving*  or  disabling  the  better  de- 
server.  In  suits  which  a  man  doth  not  well 
understand,  it  is  good  to  refer  them  to  some 
friend  of  trust  and  judgment,  that  may  report 
whether  he  may  deal  in  them  with  honor :  but 
let  him  choose  well  his  referendaries,  f  for  else  he 
may  be  led  by  the  nose.  Suitors  are  so  dis- 
tasted |  with  delays  and  abuses,  that  plain 
dealing  in  denying  to  deal  in  suits  at  first,  and 
reporting  the  success  barely,§  and  in  challeng- 
ing no  more  thanks  than  one  hath  deserved,  is 
grown  not  only  honorable  but  also  gracious.  In 
suits  of  favor,  the  first  coming  out  to  take  little 
place  ;  ||  so  far  forth  IT  consideration  may  be  had 

*  Lowering,  or  humiliating. 

t  Referees.  f  Disgoste. 

§  Giring  no  false  color  to  the  degree  of  success  whka 
has  attended  the  prosecution  of  the  suit. 

|  To  have  little  effect.  1  To  this  extent 


BACON'S  ESSAYS.  209 

of  his  trust,  that  if  intelligence  of  the  matter 
could  not  otherwise  have  been  had  but  by  him, 
advantage  be  not  taken  of  the  note.  *  but  the 
party  left  to  his  other  means  ;  and  in  some  sort 
recompensed  for  his  discovery.  To  be  ignorant  of 
the  value  of  a  suit,  is  simplicity  ;  as  well  as  to  be 
ignorant  of  the  right  thereof,  is  want  of  conscience. 
Secrecy  in  suits  is  a  great  mean  of  obtaining; 
for  voicing  them  to  be  in  forwardness  may  dis- 
courage some  kind  of  suitors  ;  but  doth  quicken 
and  awake  others  :  but  timing  of  the  suit  is  the 
principal ;  timing  I  say  not  only  in  respect  of  the 
person  that  should  grant  it,  but  in  respect  of 
those  which  are  like  to  cross  it.  Let  a  man,  in 
the  choice  of  his  mean,  rather  choose  the  fittest 
mean,  than  the  greatest  mean ;  and  rather  them 
that  deal  in  certain  things,  than  those  that  are 
general.  The  reparation  of  a  denial  is  sometimes 
equal  to  the  first  grant,  if  a  man  show  himself 
neither  dejected  nor  discontented.  "  Iniquum 
petas,  ut  aequum  feras,"f  is  a  good  rule,  where  a 
man  hath  strength  of  favor  ;  but  otherwise  a  man 
•were  better  rise  in  his  suit ;  for  he  that  would  have 
ventured  at  first  to  have  lost  the  suitor,  will  not, 
in  the  conclusion,  lose  both  the  suitor  and  his  own 
former  favor.  Nothing  is  thought  so  easy  a  re- 
quest to  a  great  person,  as  his  letter ;  and  yet,  if  it 
be  not  in  a  good  cause,  it  is  so  much  out  of  his 
reputation.  There  are  no  worse  instruments  than 
these  general  contrivers  of  suits  :  for  they  are  but  a 
kind  of  poison  and  infection  to  public  proceedings. 

*  Of  the  information. 

t  "  A.sk  what  is  exorbitant,  that  you  may  obtain  \vha,t  is 


7io  BA  CON"S  ESS  A  YS. 

L.— OF  STUDIES* 

STUDIES  serve  for  delight,  for  ornament,  and 
for  ability.  Their  chief  use  for  delight,  is  in 
privateness  and  retiring  :  for  ornament,  is  in  dis- 
course; and  for  ability,  is  in  the  judgment  and 
disposition  of  business  ;  for  expert  men  an  ex- 
ecute, and  perhaps  judge  of  particulars,  one  by 
one  :  but  the  general  counsels,  and  the  plots  and 
marshaling  of  affairs  come  best  from  thos  thai 
are  learned.  T«.  spend  too  much  time  in  stories 
is  sloth  :  to  use  them  too  much  for  ornament, 
is  affectation  ;  to  make  judgment  wholly  by  their 
rules,  is  the  humor  of  a  scholar  :  they  perfect 
nature,  and  are  perfected  by  experience  :  for  nat- 
ural abilities  are  like  natural  plants,  that  need 
pruning  by  study  ;  ai  d  studies  themselves  do  give 
forth  directions  too  much  at  large,  except  they  be 
bounded  in  by  experience.  Crafty  men  contemn 
studies,  simple  men  admire  them,  and  wise  men 
use  them  ;  for  they  tea  h  not  eir  own  use ;  but 
that  is  a  wisdom  •  'ithout  them  and  above  them, 
won  by  observation.  Read  n  1 1  contradict  and 
confute,  nor  to  b  ieve  and  take  for  granted,  n  >r 
to  find  talk  and  di  course,  but  to  weigh  and  con- 
sider. Some  books  are  to  be  tasted,  others  to 
be  swallowed,  and  some  few  to  be  chewed  and 
digested  ;  that  is,  s  me  books  are  to  be  read  only 
in  parts ;  others  to  be  read  but  not  curiously  ;  f 
and  some  few  to  be  read  wholly,  and  with  dili- 
gence and  attention.  Some  books  also  may  be 
read  by  deputy,  and  extracts  made  of  them  by 

*  This  formed  the  first  Essay  in  the  earliest  edition  of 
tke  work.  t  Attentively. 


BA  CON'S  ESS  A  VS.  211 

others  ;  but  that  would  be  only  in  the  less  im- 
portant arguments  and  the  meaner  sort  of  books  ; 
else  distilled  books  are,  like  common  distilled 
waters,  flashy  *  things.  Reading  maketh  a  full 
man  ;  conference  a  ready  man ;  and  writing  an 
exact  man  ;  and,  therefore,  if  a  man  write  little, 
he  had  need  have  a  great  memory ;  if  he  confer 
little,  he  had  need  have  a  present  wit ;  and  if  he 
read  little,  he  need  have  much  cunning,  to  seem 
to  know  that  he  doth  not.  Histories  make  men 
•wise  ;  poets,  witty  ;  the  mathematics,  subtile ; 
natural  philosophy,  deep  ;  moral,  grave  ;  logic 
and  rhetoric,  able  to  contend :  "  Abeunt  studia 
in  mores  ;  "  t  nay>  there  is  no  stand  or  impediment 
in  the  wit,  but  may  be  wrought  out  by  fit  studies  : 
like  as  diseases  of  the  body  may  have  appropriate 
exercises ;  bowling  is  good,  for  the  stone  and 
reins,  shooting  for  the  lungs  and  breast,  gentle 
walking  for  the  stomach,  riding  for  the  head  and 
the  like  ;  so  if  a  man's  wit  be  wandering,  let  him 
study  the  mathematics ;  for  in  demonstrations, 
his  wit  be  called  away  never  so  little,  he  must 
begin  again  ;  if  his  wit  be  not  apt  to  distinguish 
or  find  difference,  let  him  study  the  schoolmen ; 
for  they  are  "  Cymini  sectores."  t  If  he  be 
not  apt  to  beat  over  matters  and  to  call  up  one 
thing  to  prove  and  illustrate  another,  let  him 
study  the  lawyers'  cases  :  so  every  defect  of  the 
mind  may  have  a  special  receipt. 

*  Vapid ;  without  taste  or  spirit. 
t  "  Studies  become  habits." 

|  "  Splitters  of  cummin-seeds ;  "  or,  as  we  now  say, 
"  splitters  of  straws,"  or  "  hairs."  Butler  says  of  Hudi- 
bras — 

"  He  could  distinguish  and  divide 
A  hair  'twixt  south  and  south-west  side," 


312  BACON'S  ESS  A  VS. 

LI.— OF  FACTION. 

MANY  have  an  opinion  not  wise,  that  for  a 
prince  to  govern  his  estate,  or  for  a  great  person 
to  govern  his  proceedings,  according  to  the  re- 
spect of  factions,  is  a  principal  part  of  policy  ; 
•whereas,  contrariwise,  the  chiefest  wisdom  is 
either,  in  ordering  those  things  which  are  gen- 
eral, and  wherein  men  of  several  factions  do 
nevertheless  agree,  or  in  dealing  with  corre- 
spondence to  particular  persons,  one  by  one  : 
but  I  say  not,  that  the  consideration  of  factions 
is  to  be  neglected.  Mean  men  in  their  rising 
must  adhere ;  but  great  men  that  have  strength 
in  themselves,  were  better  to  maintain  them- 
selves indifferent  and  neutral :  yet  even  in  begin- 
ners, to  adhere  so  moderately,  as  he  be  a  man 
of  the  one  faction,  which  is  most  passable  with 
the  other,  commonly  giveth  best  way.  The 
lower  and  weaker  faction  is  the  firmer  in  con- 
junction ;  and  it  is  often  seen,  that  a  few  that 
are  stiff,  do  tire  out  a  great  number  that  are 
more  moderate.  When  one  of  the  factions  is 
extinguished,  the  remaining  subdivideth  ;  as  the 
faction  between  Lucullus  and  the  rest  of  the 
nobles  of  the  senate  (which  they  called  "  opti- 
mates  ")  held  out  a  while  against  the  faction  of 
Pompey  and  Caesar ;  but  when  the  senate's  au- 
thority was  pulled  down,  Caesar  and  Pompey 
soon  after  brake.  The  faction  or  party  of  An- 
tonius  and  Octavianus  Caesar,  against  Brutus 
and  Cassius,  held  out  likewise  for  a  time ;  but 
when  Brutus  and  Cassius  were  overthrown,  then 
soon  after  Antonius  and  Octarianus  brake  and 


Jf?A  CON'S  ESS  A  YS.  213 

subdivided.  These  examples  are  of  wars,  but 
the  same  holdeth  in  private  factions  :  and  there- 
fore, those  that  are  seconds  in  factions,  do  many 
times,  when  the  faction  subdivideth,  prove  prin- 
cipals ;  but  many  times  also  they  prove  ciphers 
and  cashiered ;  for  many  a  man's  strength  is  in 
opposition  ;  and  when  that  faileth,  he  groweth 
out  of  use.  It  is  commonly  seen,  that  men  once 
placed,  take  in  with  the  contrary  faction  to  that 
bjr  which  they  enter;  thinking,  belike,  that  they 
have  the  first  sure,  and  now  are  ready  for  a  new 
purchase.  The  traitor  in  faction  lightly  goeth 
a  way  with  it,  for  when  matters  have  stuck  long 
in  balancing,  the  winning  of  some  one  man 
casteth  them,*  and  he  getteth  all  the  thanks. 
The  even  carriage  between  two  factions  pro- 
ceedeth  not  always  of  moderation,  but  of  a 
trueness  to  a  man's  self,  with  end  to  make  use 
of  both.  Certainly,  in  Italy,  they  hold  it  a  little 
suspect  in  popes,  when  they  have  often  in  their 
mouth  "  Padre  comune  : "  |  and  take  it  to  be  a 
sign  of  one  that  meaneth  to  refer  all  to  the  great- 
ness of  his  own  house.  Kings  had  need  beware 
how  they  side  themselves  and  make  themselves 
as  of  a  faction  or  party  ;  for  leagues  within  the 
state  are  ever  pernicious  to  monarchies  ;  for 
they  raise  an  obligation  paramount  to  obligation 
df  sovereignty,  and  make  the  king  "  tan  qua m 
imus  ex  nobis  ;  "  $  as  was  to  be  seen  in  the 

*  Cause  one  side  to  preponderate, 
t  "The  common  of  father." 

|  "As  one  of  us."     Henry  III.  of  France,  favoring  the 
league  formed  by  the  Duke  of  Guise  and  Cardinal  De 
against  t"S  Protestants,  soon  found  that  through 


214  BA  CON'S  ESSA  YS. 

League  of  France.  When  factions  are  carried 
too  high  and  too  violently,  it  is  a  sign  of  weak- 
ness in  princes,  and  much  to  the  prejudice  both 
of  their  authority  and  business.  The  motions  of 
factions  under  kings  ought  to  be  like  the  motions 
(as  the  astronomers  speak)  of  the  inferior  orbs, 
which  may  have  their  proper  motions,  but  yet 
still  are  quietly  carried  by  the  higher  motion  of 
"primum  mobile."* 

LII.— OF  CEREMONIES  AND  RESPECTS. 

HE  that  is  only  real,  had  need  have  exceeding 
great  parts  of  virtue ;  as  the  stone  had  need  to 
be  rich  that  is  set  without  foil ;  but  if  a  man 
mark  it  well,  it  is  in  praise  and  commendation  of 
men,  as  it  is  in  gettings  and  gains  :  for  the  prov- 
erb is  true,  "  That  light  gains  make  heavy 
purses  ; "  for  light  gains  come  thick,  whereas 
great  come  but  now  and  then  :  so  it  is  true,  that 
small  matters  win  great  commendation,  because 
they  are  continually  in  use  and  in  note :  whereas 
the  occasion  of  any  great  virtue  cometh  but  on 
festivals ;  therefore  it  doth  much  add  to  a  man's 
reputation,  and  is  (as  Queen  Isabella  t  said)  like 
perpetual  letters  commendatory,  to  have  good 
forms ;  to  attain  them,  it  almost  sufficeth  not  to 
despise  them  ;  for  so  shall  a  man  observe  them 
in  others  ;  and  let  him  trust  himself  with  the 
rest ;  for  if  he  labor  too  much  to  express  them, 

the  adoption  of  that  policy  he  had  forfeited  the  respect  of 
his  subjects. 

*  See  a  Note  to  Essay  15. 

t  Of  Castile.  She  was  the  wife  of  Ferdinand  of  Arragon, 
and  was  the  patroness  of  Columbus. 


BACON'S  ESSAYS. 


2IS 


he  shall  lose  their  grace ;  which  is  to  be  natural 
and  unaffected.  Some  men's  behavior  is  like  a 
verse,  wherein  every  syllable  is  measured ;  how 
can  a  man  comprehend  great  matters,  that 
breaketh  his  mind  too  much  to  small  observa- 
tions ?  Not  to  use  ceremonies  at  all  is  to  teach 
others  not  to  use  them  again  ;  and  so  diminisheth 
respect  to  himself ;  especially  they  be  not  to  be 
omitted  to  strangers  and  formal  natures ;  but  the 
dwelling  upon  them,  and  exalting  them  above 
the  moon,  is  not  only  tedious,  but  doth  diminish 
the  faith  and  credit  of  him  that  speaks ;  and, 
certainly,  there  is  a  kind  of  conveying  of  effect- 
ual and  imprinting  passages  amongst  compli- 
ments, which  is  of  singular  use,  if  a  man  can  hit 
upon  it.  Amongst  a  man's  peers,  a  man  shall 
be  sure  of  familiarity  ;  and  therefore  it  is  good 
a  little  to  keep  state ;  amongst  a  man's  inferiors, 
one  shall  be  sure  of  reverence  ;  and  therefore  it 
is  good  a  little  to  be  familiar.  He  that  is  too 
much  in  anything,  so  that  he  giveth  another  oc- 
casion of  satiety,  maketh  himself  cheap.  To  ap- 
ply one's  self  to  others  is  good  ;  so  it  be  with 
demonstration,  that  a  man  doth  it  upon  regard, 
and  not  upon  facility.  It  is  a  good  precept, 
generally  in  seconding  another,  yet  to  add  some- 
what of  one's  own  :  as  if  you  will  grant  his 
opinion,  let  it  be  with  some  distinction  ;  if  you 
will  follow  his  motion,  let  it  be  with  condition  ; 
if  you  allow  his  counsel,  let  it  be  with  alleging 
further  reason.  Men  had  need  beware  how  they 
be  too  perfect  in  compliments ;  for  they  be  never 
so  sufficient  otherwise,  their  enviers  will  be  sure 
to  give  them  that  attribute,  to  the  disadvantage 


2 1 6  BA  CON 'S  ESS  A  YS. 

of  their  greater  virtues.  It  is  loss  also  in  busi- 
ness to  be  too  full  of  respects,  or  to  be  too  curi- 
ous in  observing  times  and  opportunities.  Solo- 
mon saith,  "  He  that  considereth  the  wind  shall 
not  sow,  and  he  that  looketh  to  the  clouds  shall 
not  reap. "  *  A  wise  man  will  make  more  oppor- 
tunities than  he  finds.  Men's  behavior  should 
be  like  their  apparel,  not  too  straight  or  point 
device,t  but  free  for  exercise  or  motion. 

LIIL— OF  PRAISE. 

PRAISE  is  the  reflection  of  virtue ;  but  it  is 
glass,  or  body,  which  giveth  the  reflection.  If  it 
be  from  the  common  people,  it  is  commonly  false 
and  naught,  and  rather  followeth  vain  persons 
than  virtuous  ;  for  the  common  people  understand 
not  many  excellent  virtues :  the  lowest  virtues 
draw  praise  from  them,  the  middle  virtues  work 
in  them  astonishment  or  admiration  ;  but  of  the 
highest  virtues  they  have  no  sense  or  perceiving  at 
all ;  but  shows  and  "  species  virtutibus  similes,"  t 
serve  best  with  them.  Certainly,  fame  is  like  a 
river,  that  beareth  up  things  light  and  swollen, 
and  drowns  things  weighty  and  solid ;  but  if 
persons  of  quality  and  judgment  concur,  then  it 
is  (as  the  Scripture  saith),  "  Nomen  bonum  instar 
unguenti  fragrantis  :  "  §  it  filleth  all  round  about, 

*  The  words  in  our  version  are,  "  He  that  observeth  the 
wind  shall  not  sow,  and  he  that  regardeth  the  clouds  shall 
not  reap." — Ecclesiastes  xi.  4. 

t  Exact  in  the  extreme.  Point-de-vice  was  originally  the 
name  of  a  kind  of  lace  of  very  fine  pattern. 

}  "  Appearances  resembling  virtues." 

§  "  A  good  name  is  like  sweet-smelling  ointment."    The 


&A  COft'S  ESS  A  YS.  217 

and  will  not  easily  away ;  for  the  odors  of  oint- 
ments are  more  durable  than  those  of  flowers. 
There  be  so  many  false  points  of  praise,  that  a 
man  may  justly  hold  it  a  suspect.  Some  praises 
proceed  merely  of  flattery ;  and  if  he  be  an  ordi- 
nary flatterer,  he  will  have  certain  common  attri- 
butes, which  may  serve  every  man  ;  if  he  be  a 
cunning  flatterer,  he  will  follow  the  arch-flatterer, 
which  is  a  man's  self,  and  wherein  a  man  thinketh 
best  of  himself,  therein  the  flatterer  will  uphold 
him  most:  but  if  he  be  an  impudent  flatterer, 
look  wherein  a  mat*  is  conscious  to  himself  that 
he  is  most  defective,  and  is  most  out  of  counte- 
nance in  himself,  that  will  the  flatterer  entitle  him 
to,  perforce,  "  spreta  conscientia."  *  Some  praises 
come  of  good  wishes  and  respects,  which  is  a 
form  due  in  civility  to  kings  and  great  persons, 
"  laudando  praecipere  ;  "  f  when  by  telling  men 
what  they  are  they  represent  to  them  what  they 
should  be ;  some  men  are  praised  maliciously  to 
their  hurt,  thereby  to  stir  envy  and  jealously 
towards  them ;  "  Pessimum  genus  inimicorum 
laudantium  ;  "  \  insomuch  as  it  was  a  proverb 
amongst  the  Grecians  that,  "  he  that  was  praised 
to  his  hurt,  should  have  a  push  §  rise  upon  his 
nose  ;  "  as  we  say,  that  a  blister  will  rise  upon 
one's  tongue  that  tells  a  lie ;  certainly,  moderate 
praise,  used  with  opportunity,  and  not  vulgar,  is 

words  in  our  version  are,  "  A  good  name  is  better  than 

precious  ointment." — Ecclesiastes  vii.  i. 
*  "  Disregarding  his  own  conscience." 
t  "To instruct  under  the  form  of  praise." 
J  "  The  worst  kind  of  enemies  are  those  who  flatter." 
§  A  pimple  filled   with   "  pus,"  or  "  purulent  matter." 

The  word  is  still  used  in  the  east  of  England. 


2 1 8  BA  CON'S  ESS  A  VS. 

that  which  doth  the  good.  Solomon  saith,  "  He 
that  praiseth  his  friend  aloud,  rising  early,  it  shall 
be  to  him  no  better  than  a  curse."  *  Too  much 
magnifying  of  man  dr  matter  doth  irritate  con- 
tradiction, and  procure  envy  and  scorn.  To 
praise  a  man's  self  cannot  be  decent,  except  it 
be  ;n  rare  cases ;  but  to  praise  a  man's  office  f  or 
profession,  he  may  do  it  with  good  grace,  and 
with  a  kind  of  magnanimity.  The  cardinals  of 
Rome,  which  are  theologues,t  and  friars,  and 
schoolmen,  have  a  phrase  of  notable  contempt 
and  scorn  towards  civil  business ;  for  they  call 
all  temporal  busines.  of  wars,  embassages,  judi- 
cature, and  other  employments,  sbirrerie,  which 
is  under-sheriffries,  as  if  they  were  but  matters 
for  under-sheriffs  and  catchpoles  ;  though  many 
times  those  under-sheriffries  do  more  good  than 
their  high  speculations.  St,  Paul,  when  he  boasts 
of  himself,  he  doth  oft  interlace,  "  I  speak  like  a 
fool;"§  but  speaking  of  his  calling,  he  saith, 
"  Magnificabo  apostolatum  meum."  || 

LIV.— OF  VAIN-GLORY. 

IT  was  prettily  devised  of  vEsop,  the  fly  sat 
upon  the  axle-tree  of  the  chariot-wheel,  and  said, 

*  The  words  in  our  version  are,  "  He  that  blesseth  his 
i  with  a  loud  voice,  rising  early  in  the  morning,   it 
'1  be  counted  a  curse  to  him." — Proverbs  xxvii.  14. 
t  la  other  words,  to  show  what  we  call  esprit  de  corps. 
\  Theologians. 
§  II.  Cor.  xi.  23. 

||  "  I  will  magnify  my  apostleship."  He  alludes  to  the 
words  in  Romans  xi.  13 — "  Inasmuch  as  I  am  the  apostle 
of  the  Gentiles,  I  magnify  mine  office." 


BA  CON'S  ESS  A  YS.  219 

-"What  a  dust  do  I  raise?"  So  are  there  some 
vain  persons,  that  whatsoever  goeth  alone,  or 
moveth  upon  greater  means,  if  they  have  never 
so  little  hand  in  it,  they  think  it  is  they  that  carry 
it.  They  that  are  glorious  must  needs  be  fac- 
tious ;  for  all  bravery*  stands  upon  comparisons. 
They  must  needs  be  violent  to  make  good  their 
own  vaunts  ;  neither  can  they  be  secret,  and  there- 
fore not  effectual ;  but  according  to  the  French 
proverb  "  Beaucoup  cle  bruit,  peu  de  fruit ;  " — 
"  much  bruit,|  little  fruit."  Yet,  certainly,  there 
is  use  of  this  quality  in  civil  affairs  :  where  there 
is  an  opinion  \  and  fame  to  be  created,  either  of 
virtue  or  greatness,  these  men  are  good  trum- 
peters. Again,  as  Titus  Livius  noteth,  in  the 
case  of  Antiochus  and  the  ^tolians,  there  are 
sometimes  great  effects  of  cross  lies  ;  as  if  a  man 
that  negotiates  between  two  princes,  to  draw 
them  to  join  in  a  war  against  the  third,  doth  ex- 
tol the  forces  of  either  of  them  above  measure, 
the  one  to  the  other :  and  sometimes  he  that 
deals  between  man  and  man,  raiseth  his  own 
credit  with  both,  by  pretending  greater  interest 
than  he  hath  in  either ;  and  in  these,  and  the 
like  kinds,  it  often  falls  out,  that  somewhat  is 
produced  of  nothing ;  for  lies  are  sufficient  to 
breed  opinion,  and  opinion  brings  on  substance. 
In  military  commanders  and  soldiers,  vain-glory 
is  an  essential  point ;  for  as  iron  sharpens  iron, 
so  by  glory,  one  courage  sharpened!  another.  In 

*  Vaunting,  or  boasting. 

t  Noise.      We  have  a  corresponding  pro  verb-*"  Great 
try  and  little  wool." 
J  A  high  or  good  opinion. 


220  BA COtf'S  £SSA  VS. 

cases  of  great  enterprise  upon  charge  *  and  ad- 
venture, a  composition  of  glorious  natures  doth 
put  life  into  business ;  and  those  that  are  of 
solid  and  sober  natures,  have  more  of  the  ballast 
than  of  the  sail.  In  fame  of  learning,  the  flight 
will  be  slow  without  some  feathers  of  ostenta- 
tion :  "  Qui  de  contemnenda  gloria  libros  scri- 
bunt,  nomen  suum  inscribunt."  f  Socrates, 
Aristotle,  Galen,  were  men  full  of  ostentation  t 
certainly,  vain-glory  helpeth  to  perpetuate  a.  man's 
memory;  and  virtue  was  never  so  beholden 
to  human  nature,  as  it  received  its  due  at  the 
second  hand.  Neither  had  the  fame  of  Cicero, 
Seneca,  Plinius  Secundus,  f  borne  her  age  so 
well  if  it  had  not  been  joined  with  some  vanity 
in  themselves ;  like  unto  varnish,  that  makes 
ceilings  not  only  shine,  but  last.  But  all  this 
while,  when  I  speak  of  vain-glory,  I  mean  not  of 
that  property  that  Tacitus  doth  attribute  to 
Mucianus,  "Omnium,  quae  dixenat  feceratque, 
arte  quadam  ostentator : "  ||  for  that  §  proceeds 

*  By  express  command. 


nostri  philosophi  ?  Nonne  in  his  libris  ipsis,  quos  scribunt 
de  contemnenda  gloria,  sua  nomina  inscribunt."  "  What 
do  our  philosophers  do?  Do  they  not,  in  those  rery 
books  which  they  write  on  despising  glory,  set  their  names 
in  the  title-page  ? " 

}  Pliny  the  younger,  the  nephew  of  the  elder  Pliny,  the 
naturalist. 

§  "  One  who  set  off  everything  h«  said  and  did  with  a 
certain  skill."  Mucianus  was  an  intriguing  general  in  tk« 
times  of  Otho  and  Vitellius. 

|  Namely,  the  property  of  which  he  was  speaking,  aa4 
not  that  mentioned  by  Tacitus. 


ffA  COWS  ESS  A  YS.  221 

not  of  vanity,  but  of  natural  magnanimity  and 
discretion  ;  and,  in  some  persons,  is  not  only 
comely,  but  gracious  ;  for  excusations,  *  cessions, 
•f  modesty  itself,  well  governed,  are  but  arts  of 
ostentation ;  and  amongst  those  arts  there  is 
none  better  than  that  which  Plinius  Secundus 
speaketh  of,  which  is  to  be  liberal  of  praise  and 
cornifcendation  to  others,  in  that  wherein  a  man's 
self  hath  any  perfection :  for,  saith  Pliny  very 
wittily,  "  In  commending  another,  you  do  your- 
self right;  for  he  that  you  commend  is  either 
superior  to  you  in  that  you  commend,  or  inferior : 
if  he  be  inferior,  if  he  be  to  be  commended,  you 
much  more ;  if  he  be  superior,  if  he  be  not  to  be 
commended,  you  much  less."  Glorious  §  men 
are  the  scorn  of  wise  men,  the  admiration  of 
fools,  the  idols  of  parasites,  and  the  slaves  of 
their  own  vaunts. 

LV.— OF  HONOR  AND  REPUTATION. 

THE  winning  of  honor  is  but  the  revealing  of 
a  man's  virtue  and  worth  without  disadvantage; 
for  some  in  their  actions  do  woo  and  affect  honor 
and  reputation ;  which  sort  of  men  are  commonly 
much  talked  of,  but  inwardly  little  admired  :  and 
some,  contrariwise,  darken  their  virtue  in  the 
show  of  it ;  so  as  they  be  undervalued  in  opinion. 
If  a  man  perform  that  which  hath  not  been  at- 
tempted before,  or  attempted  and  given  over,  or 
hath  been  achieved,  but  not  with  so  good  circum- 
stance, he  shall  purchase  more  honor  than  by 
affecting  a  matter  of  greater  difficulty  or  virtue, 

•  Apologies.          t  Concessions.  }  Boastful. 


222  BACON'S  ESS  A  YS. 

wherein  he  is  but  a  follower.  If  a  man  so  tem- 
per his  actions,  as  in  some  one  o(  them  he  doth 
content  every  faction  or  combination  of  people, 
the  music  will  be  the  fuller.  A  man  is  an  ill 
husband  of  his  honor  that  entereth  into  any  ac- 
tion, the  failing  wherein  may  disgrace  him  more 
than  the  carrying  of  it  through  can  honor  him. 
Honor  that  is  gained  and  broken  upon  another 
hath  the  quickest  reflection,  like  diamonds  cut 
•with  facets ;  and  therefore  let  a  man  contend  to 
excel  any  competitors  of  his  in  honor,  in  out- 
shooting  them,  if  he  can,  in  their  own  bow. 
Discreet  followers  and  servants  help  much  to  rep- 
utation :  "  Omnis  fama  a  domesticis  emanat."  * 
Envy,  which  is  the  canker  of  honor,  is  best  ex- 
tinguished by  declaring  a  man's  self  in  his  ends, 
rather  to  seek  merit  than  fame :  and  by  attribut- 
ing a  man's  successes  rather  to  Divine  providence 
and  felicity,  than  to  his  own  virtue  or  policy. 
The  true  marshalling  of  the  degrees  of  sovereign 
honor  are  these  :  in  the  first  place  ar  "conditores 
imperiorum,"  f  founders  of  states  and  common- 
wealths ;  such  as  were  Romulus,  Cyrus,  Caesar, 
Ottoman,  \  Ismael  :  in  the  second  place  are 
"  legislators, "  lawgivers,  which  are  also  called 
second  founders,  or  "  perpetui  principes,"  §  be- 
cause they  govern  by  their  ordinances  after  they 
are  gone ;  such  were  Lycurgus,  Solon.  Justinian, 

*  "  All  fame  emanates  from  servants." 

t  "  Founders  of  empires." 

J  He  alludes  to  Ottoman,  or  Othman  I.,  the  founder  of 
the  dynasty  now  reigning  at  Constantinople.  From  him 
the  Turkish  empire  received  the  appellation  of  "  Otko* 
wan,"  or  "  Ottoman,"  Porte, 

"  "Perpetual  rulers." 


BA  COATS  ESS  A  YS. 


223 


Edgar  *  Alphonsus  of  Castile  the  Wise,  that 
made  the  "  Siete  Partidas  :  "  f  in  the  third  place 
are  "  liberatores,"  or  "  salvatores,"  t  such  as 
compound  the  long  miseries  of  civil  wars,  or 
deliver  their  countries  from  servitude  of  strangers 
or  tyrants  ;  as  Augustus  Caesar,  Vu-spasianus, 
Aurelianus,  Theodoricus,  King  Henry  the  Seventh 
of  England,  Kii.g  Henry  the  Fourth  of  France  : 
in  the  fourth  place  are  "  propagatores,"  or  "  pro- 
pugnatores  imperii,"  §  such  as  in  honorable  wars 
enlarged  their  territories,  or  make  noble  defence 
against  invaders ;  and,  in  the  last  place,  are 
"patres  patriae,"  ||  which  reign  justly  and  make 
the  times  good  wherein  they  live ;  both  which 
last  kinds  need  no  examples,  they  are  in  such 
number.  Degrees  of  honor  in  subjects  are, 
first,  "  participes  curarum,"  TT  those  upon  whom 
princes  do  discharge  the  greatest  weight  of  their 
affairs  ;  their  right  hands,  as  we  call  them  ;  the 
next  are  "  duces  belli,"  **  great  leaders ;  such  as 

*  Surnamed  the  Peaceful,  who  ascended  the  throne  of 
England  A.  D.  959.  He  was  eminent  as  a  legislator  and  a 
rigid  asser tor  of  justice.  Hume  considers  his  reign  "  one 
of  the  most  fortunate  that  we  meet  with  in  the  ancient 
English  history." 

t  These  were  a  general  collection  of  the  Spanish  1-r.vs, 
made  by  Alphonso  X.  of  Castile,  arranged  under  their 
proper  titles.  The  work  was  commenced  by  Don  Ferdi- 
nand, his  father,  to  put  an  end  to  the  contradictory  decis- 
ions in  the  Castilian  courts  of  justice.  It  was  divided  Into 
seven  parts,  whence  its  name  "  Siete  Partidas."  It  did  not, 
however,  become  the  law  of  Castile  till  nearly  eighty 
years  after  t  "  Deliverers,"  or  "  preservers. 

§  "  Extenders,"  or  "defenders  of  the  empire." 

C  "  Fathers  of  their  country." 

IT  "  Participators  in  cares,"  **  "  Leaders  in  war." 


224  BACON'S  ESSAYS. 

are  princes'  lieutenants,  and  do  them  notable 
services  in  the  wars ;  the  third  are  "  gratiosi," 
favorites ;  such  as  exceed  not  this  scantling,*  to 
be  solace  to  the  sovereign,  and  harmless  to  the 
people  :  and  the  fourth,  "  negotiis  pares  ;  "  t 
such  as  have  great  places  under  princes,  and  ex- 
ecute their  places  with  sufficiency.  There  is  an 
honor,  likewise,  which  may  be  ranked  amongst 
the  greatest,  which  happeneth  rarely  ;  that  is,  of 
such  as  sacrifice  themselves  to  death  or  danger 
for  the  good  of  their  country ;  as  was  M.  Regulus, 
and  the  two  Decii. 

LVI.— OF  JUDICATURE. 

JUDGES  ought  to  remember  that  their  office  is 
"jus  dicere,"  t  and  not  "jus  dare,"  §  to  inter- 
pret law,  and  not  to  make  law,  or  give  law ;  else 
will  it  be  like  the  authority  claimed  by  the  Church 
of  Rome,  which,  under  pretext  of  exposition  of 
Scripture,  doth  not  stick  to  add  and  alter,  and 
to  pronounce  that  which  they  do  not  find,  and 
by  show  of  antiquity  to  introduce  novelty. 
Judges  ought  to  be  more  learned  than  witty, 
more  reverend  than  plausible,  and  more  advised 
than  confident.  Above  all  things,  integrity  is 
their  portion  and  proper  virtue.  "  Cursed  (with 
the  law  H)  is  he  that  removeth  the  landmark."  The 
mislayer  of  a  mere  stone  is  to  blame ;  but  it  is 
the  unjust  judge  that  is  the  capital  remover  of 

•  Proportion,  dimensions.         t  "  Equal  to  their  duties." 
}  "  To  expound  the  law."         §  "  To  make  the  law." 
1  The  Mosaic  law.     He  alludes  to  Deuteronomy  xxviL 
"»"  Cursed  be  he  that  removeth  his  neighbor's  landmark.* 


BA  CON'S  ESS  A  YS.  225 

landmarks,  when  he  defineth  amiss  of  lands  and 
property.  One  foul  sentence  doth  more  hurt 
than  many  foul  examples ;  for  these  do  but  cor- 
rupt the  stream,  the  other  corrupteth  the  fount- 
ain :  so  saith  Solomon,  "  Fons  turbatus  et  vena 
corrupta  est  'u-^us  cadens  in,  caus£  su4  coram 
adversario."  *  iThe  office  of  judges  may  have 
reference  unto  the  parties  that  sue,  unto  the  ad- 
vocates that  plead,  unto  the  clerks  and  ministers 
of  justice  underneath  them,  and  to  the  sovereign 
or  state  above  them. 

First,  for  the  causes  or  parties  that  sue. 
"There  be  (saith  the  Scripture)  that  turn  judg- 
ment into  wormwood ; "  f  and  surely  there  be, 
also,  that  turn  it  into  vinegar  ;  for  injustice 
maketh  it  bitter,  and  delays  make  it  sour.  The 
principal  duty  of  a  judge  is  to  suppress  force  and 
fraud  ;  whereof  force  is  the  more  pernicious  when 
it  is  open,  and  fraud  when  it  is  close  and  dis- 
guised. Add  thereto  contentious  suits,  which 
ought  to  be  spewed  out,  as  the  surfeit  of  courts. 
A  judge  ought  to  prepare  his  way  to  a  just  sen- 
tence, as  God  useth  to  prepare  his  way,  by  rais- 
ing valleys  and  taking  down  hills :  so  when  there 
appeareth  on  either  side  a  high  hand,  violent 
prosecution,  cunning  advantages  taken,  combi- 
nation, power,  great  counsel,  then  is  the  virtue  of 
a  judge  seen  to  make  inequality  equal ;  that  he 
may  paint  his  judgment  as  upon  an  even  ground. 

*  "  A  righteous  man  falling  down  before  the  wicked  is 
us  a  troubled  fountain  and  a  corrupt  spring." — Proverbs 
TXV.  26. 

t  Amos  v.  7 — "  Ye  who  turn  judgment  to  wormwood, 
and  leave  off  righteousness  in  the  earth."  _ 

'5 


»26  BA  CON'S  ESS  A  YS, 

"  Qui  fortiter  emungit,  elicit  sanguinem  ; "  *  and 
where  the  wine-press  is  hard  wrought,  it  yields  a 
harsh  wine,  that  tastes  of  the  grape  rtone.  Judges 
must  beware  of  hard  constructions,  and  strained 
inferences  ;  for  there  is  no  worse  torture  than  the 
torture  of  laws :  especially  in  case  of  laws  penal, 
they  ought  to  have  care  that  that  which  was 
meant  for  terror  be  not  turned  into  rigor  :  and 
that  they  bring  not  upon  the  people  that  shower 
whereof  the  Scripture  speaketh,  "  Pluet  super 
eos  laqueos ;  "  f  tor  penal  laws  pressed,^  are  a 
shower  of  snares  upon  the  people  :  therefore  let 
penal  laws,  if  they  have  been  sleepers  of  long,  or 
if  they  be  grown  unfit  for  the  present  time,  be  by 
wise  judges  confined  in  the  execution  :  "  Judicis 
officium  est,  ut  res,  ita  tempora  rerum,"  etc.  § 
In  causes  of  life  and  death,  judges  ought  (as  far 
as  the  law  permitteth)  in  justice  to  remember 
mercy,  and  to  cast  a  severe  eye  upon  the  exam- 
ple, but  a  merciful  eye  upon  the  person. 

Secondly,  for  the  advocates  and  counsel  that 
plead.  PatienceR  and  gravity  of  hearing  is  an 
essential  part  of  justice ;  and  an  overspeaking 

*  *  He  who  wrings  the  nose  strongly  brings  blood." 
Proverbs  xxx.  33 — "  Surely  the  churning  of  milk  bringeth 
forth  butter,  ana  the  wringing  of  the  nose  bringeth  forth 
blood:  so  that  the  forcing  of  wrath  bringeth  forth  strife." 

+  "  He  will  rain  snares  upon  them."  Psalm  xi.  6 — • 
*  Upon  the  wicked  he  shall  ram  snares,  fire,  and  brimstone, 
and  an  horrible  tempest." 

J  Strained. 

§  "  It  is  the  duty  of  a  judge  to  consider  not  only  the  fact* 
but  the  circumstances  of  the  case." 

D  Pliny  the  Younger,  Ep.  B.  6,  E.  2,  has  the  ob^ervatioB 
• -"  Patientiam  .  .  .  qux  pars  magna  justitise  est;"— 
"  Patience,  which  is  a  great  part  of  justice." 


BA  CON'S  ESS  A  YS.  227 

judge  is  no  well-tuned  cymbal.  It  is  no  grace  to 
judge  first  to  find  that  which  he  might  have 
heard  in  due  time  from  the  bar  ;  or  to  show  quick- 
ness of  conceit  in  cutting  off  evidence  or  coun- 
sel too  short,  or  to  prevent  information  by  ques- 
tions, though  pertinent.  The  parts  of  a  judge 
in  hearing  are  four  :  to  direct  the  evidence ;  to 
moderate  length,  repetition,  or  impertinency  of 
speech  ;  to  recapitulate,  select,  and  collate  the 
material  points  of  that  which  hath  been  said  ;  and 
to  give  the  rule,  or  sentence.  Whatsoever  is  above 
these  is  too  much,  and  proceedeth  either  of  glory, 
and  willingness  to  speak,or  of  impatience  to  hear, 
or  of  shortness  of  memory,  or  of  want  of  a  staid 
and  equal  attention.  It  is  a  strange  thing  to  see 
that  the  boldness  of  advocates  should  prevail  with 
judges ;  whereas  they  should  imitate  God,  in 
whose  seat  they  sit,  who  represseth  the  presump- 
tuous, and  giveth  grace  to  the  modest :  but  it 
is  more  strange,  that  judges  should  have  noted 
favorites,  which  cannot  but  cause  multiplication 
of  fees,  and  suspicion  of  by-ways.  There  is  due 
from  the  judge  to  the  advocates  some  commend- 
ation and  gracing,  where  causes  are  well  handled 
and  fair  pleaded,  especially  towards  the  side 
which  obtaineth  not  ;*  for  that  upholds  in  the 
client  the  reputation  of  his  counsel,  and  beats 
down  in  him  the  conceit  f  of  his  cause.  There 
is  likewise  due  to  the  public  a  civil  reprehension 
of  advocates,  where  there  appeareth  cunning 
counsel,  gross  neglect,  slight  information,  indis- 

*  Is  not  successful. 

t  Makes  him  to  feel  less  confident  of  the  goodness  of  his 
cause. 


228  BACOWS  ESSA  YS. 

creet  pressing,  or  an  over-bold  defence ;  and  let 
not  the  counsel  at  the  bar  chop  *  with  the  judge, 
nor  wind  himself  into  the  handling  of  the  cause 
anew  after  the  judge  hath  declared  his  sentence  ; 
but,  on  the  other  side,  let  not  the  judge  meet  the 
cause  half-way,  nor  give  occasion  to  the  party  to 
say  his  counsel  or  proofs  were  not  heard. 

Thirdly,  cor  that  that  concerns  clerks  and 
ministers.  The  place  of  justice  is  a  hallowed 
place ;  and  therefore  not  only  the  bench  but  the 
foot-pace  and  precincts,  and  purprise  thereof 
ought  to  be  preserved  without  scandal  and  corrup- 
tion ;  for,  certainly,  "  Grapes  (as  the  Scripture 
saith)  will  not  be  gathered  of  thorns  or  thistles  ;  "  f 
neither  can  justice  yield  her  fruit  with  sweetness 
amongst  the  briars  and  brambles  of  catching  and 
polling  clerks  %  and  ministers.  The  attendance  of 
courts  is  subject  to  four  bad  instruments  :  first, 
certain  persons  that  are  sower  of  suits,  which, 
make  the  court  swell,  and  the  country  pine :  the 
second  sort  is  of  both  those  that  engage  courts 
in  quarrels  or  jurisdiction,  and  are  not  truly 
"  amici  curiae,"  §  but  "  pan.sui  curiae, "  ||  in  puff- 
ing a  court  up  beyond  her  bounds  for  their  own 
scraps  and  advantage  :  the  third  sort  is  of  those 
that  may  be  accounte  '  the  1  ft  hands  of  courts  : 
persons  that  are  full  of  nimble  and  sinister  tricks 
and  shifts,  whereby  they  pervert  the  plain  and 
direct  courses  of  courts,  and  bring  justice  into 


*  Altercate,  or  bandy  words  with  the  judge, 
f  St.  Matthew  vii.  16 — "  Do  men  gather  grapes  of  thurng 
r  figs  of  thistles."  f  Plundering. 

§  "  Friends  of  the  court." 
I  "  Parasites,"  or  "flatterers  of  the  court," 


SA  COWS  ESS  A  YS.  229 

oblique  lines  and  labyrinths  :  and  the  fourth  is 
the  poller  and  exacter  of  fees  :  which  justifies  the 
common  resemblance  of  the  courts  of  justice  to 
the  bush,  whereunto  while  the  sheep  flies  for  de- 
fence in  weather,  he  is  sure  to  lose  part  of  his 
fleece.  On  the  other  side,  an  ancient  clerk, 
skilful  in  precedents,  wary  in  proceeding,  and 
understanding  in  the  business  of  the  court,  is  an 
excellent  finger  of  a  court,  and  doth  many  times 
point  the  way  to  the  judge  himself. 

Fourthly,  for  that  which  may  concern  the  sov- 
ereign and  estate.  Judges  ought,  above  all,  to 
remember  the  conclusion  of  the  Roman  Twelve 
Tables,*  "  Salus  populi  suprema  lex  ;  "  f  and  to 
know  that  laws,  except  they  be  in  order  to  that 
end,  are  but  things  captious,  and  oracles  not  well 
inspired  :  therefore  it  is  a  happy  thing  in  a  state, 
•when  kings  and  states  do  often  consult  with 
judges  ;  and  again,  when  judges  do  often  consult 
with  the  king  and  state  :  the  one,  when  there  is 
matter  of  law  intervenient  in  business  of  state ; 
the  other,  when  there  is  some  consideration  of 
state  intervenient  in  matter  of  law ;  for  many 
times  the  things  deduced  to  judgment  may  be 
"tneum  "  \  and  "  tuum  "§  when  the  reason  and 
consequence  thereof  may  trench  to  point  of  estate  : 
I  call  matter  of  estate,  not  only  the  parts  of  sov- 
ereignty, but  whatsoever  introduceth  any  great 
alteration,  or  dangerous  precedent ;  or  concerneth 
manifestly  any  great  portion  of  people  :  and  let 
no  man  weakly  conceive  that  just  laws  and  true 

*  Which  were  compiled  by  the  Decemvirs. 

t  "  The  safety  of  the  people  is  the  supreme  law." 

J  "  Mine."  §  "  Yours." 


230  BA  COAT'S  £SSA  YS. 

policy  have  any  antipathy ;  for  they  are  like  the 
spirits  and  sinews,  that  one  moves  with  the  other. 
Let  judges  also  remember,  that  Solomon '3  throne 
was  supported  by  lions  *  on  both  sides  :  let  them 
be  lions,  but  yet  lions  under  the  throne  :  being  cir- 
cumspect that  they  do  not  check  or  oppose  any 
points  of  sovereignty.  Let  not  judges  also  be  so 
ignorant  of  their  own  right,  as  to  think  there  is 
not  left  to  them,  as  a  principal  part  of  their  office,  a 
wise  use  and  application  of  laws  ;  for  they  may  re- 
member what  the  apostle  saith  of  a  greater  law 
than  theirs  :  "  Nos  scimus  quia  lex  bona  est, 
modo  quis  ea  utatur  legitime."  t 

LVIL— OF  ANGER. 

To  seek  to  extinguish  anger  utterly  is  I  ut  a 
bravery  J  of  the  Stoics.  We  have  better  oracles  : 
"  Be  angry,  but  sin  not :  let  not  the  sun  go  down 
upon  your  anger."  §  Anger  must  be  limited  and 
confined  both  in  race  and  in  time.  \Ve  will 
speak  first  how  the  natural  inclination  and  habit, 
"  to  be  angry,"  may  be  tempered  and  calmed  ; 
secondly,  how  the  particular  motions  of  anger 

*  He  alludes  to  I.  Kings  x.  19,  30 — "  The  throne  had  six 
steps,  and  the  top  of  the  throne  was  round  behind :  and 
there  were  stays  on  either  side  of  the  place  of  the  seat,  and 
two  lions  stood  beside  the  stays.  And  twelve  lions  stood 
there  on  the  one  side  and  on  the  other  upon  the  six  steps." 
The  same  verses  are  repeated  in  I.  Chronicles  ix.  18,  19. 

t  I.  Tim.  i.  8 — "  We  know  that  the  law  is  good,  if  a  man 
use  it  lawfully." 

t  A  boast. 

§  Ephes.  iv.  26.  Tn  our  version  it  is  thus  rendered! 
"  Be  ye  angry  and  sin  not :  let  not  the  sun  go  down  upon 
your  wrath." 


S  A  CON'S  ESSAYS.  231 

may  be  repressed,  or,  at  least,  refrained  from 
doing  mischief;  thirdly,  how  to  raise  anger  or 
appease  anger  in  another. 

For  the  first,  there  is  no  other  way  but  to  med- 
itate and  ruminate  well  upon  the  effects  of  anger, 
how  it  troubles  man's  life  :  and  the  best  time  to 
do  this,  is  to  look  back  upon  anger  when  the  fit 
is  thoroughly  over.  Seneca  saith  well,  "  that 
anger  is  like  a  ruin,  which  breaks  itself  upon  that 
it  falls."  The  Scripture  exhorteth  us  "  to  possess 
our  souls  in  patience  ; "  *  whosoever  is  out  of 
patience,  is  out  of  possession  of  his  soul.  Men 
must  not  turn  bees  ; 

"  Animasque  in  vulnere  ponunt."  t 

Anger  is  certainly  a  kind  of  baseness ;  as  it 
appears  well  in  the  weakness  of  those  subjects  in 
whom  it  reigns :  children,  women,  old  folks,  sick 
folks.  Only  men  must  beware  that  they  carry 
their  anger  rather  with  scorn  than  with  fear  ;  so 
that  they  may  seem  rather  to  be  above  the  injury 
than  below  it ;  which  is  a  thing  easily  done,  if  a 
man  will  give  law  to  himself  in  it. 

For  the  second  point,  the  causes  and  motives 
of  anger  are  chiefly  three :  first,  to  be  too  sen- 
sible of  hurt ;  for  no  man  is  angry  that  feels  not 
himself  hurt ;  and  therefore  tender  and  delicate 
persons  must  needs  be  oft  angry,  they  have  so 
many  things  to  trouble  them,  which  more  robust 
natures  have  little  sense  of :  the  next  is,  the  ap- 
prehension and  construction  of  the  injury  offered, 

*  "  In  your  patience  possess  ye  your  souls."  Luke  xvi. 
19. 

t  "  And  leave  their  lives  in  the  wound."  The  quotation 
is  from  Virgil's  Georgics,  iv.  238. 


23*  BACON'S  ESSAYS. 

to  be,  in  the  circumstances  thereof,  full  of  con- 
tempt :  for  contempt  is  that  which  putteth  an 
edge  upon  anger,  as  much,  or  more,  than  the  hurt 
itself  ;  and,  therefore,  when  men  are  ingenious  in 
picking  out  circumstances  of  contempt,  they  do 
kindle  their  anger  much  :  lastly,  opinion  of  the 
touch  *  of  a  man's  reputation  doth  multiply  and 
sharpen  anger;  wherein  the  remedy  is,  that  a 
man  should  have,  as  Gonsalvo  was  wont  to  say, 
"Telam  honoris  crassiorem."  t  But  in  all 
retrainings  of  anger,  it  is  the  best  remedy  to  win 
time,  and  to  make  a  man's  self  believe  that  the- 
opportunity  of  his  revenge  is  not  yet  come ;  bul 
that  he  foresees  a  time  for  it,  and  so  to  still  him- 
self in  the  meantime,  and  reserve  it. 

To  contain  anger  from  mischief,  though  it  take 
hold  of  a  man,  there  be  two  things  whereof  you 
must  have  special  caution  :  the  one,  of  extreme 
bitterness  of  words,  especially  if  they  be  aculeate 
and  proper  ;  $  for  "  communia  maledicta  "  §  are 
nothing  so  much  ;  and  again,  that  in  anger  a  man 
reveals  no  secrets  ;  for  that  makes  him  not  fit  for 
society  :  the  other  that  you  do  not  peremptorify 
break  off  in  any  business  in  a  fit  of  anger ;  but 
howsoever  you  show  bitterness,  do  not  acf 
anything  that  is  not  revocable. 

For  raising  and  appeasing  anger  in  another,  it 
is  done  chiefly  by  choosing  of  times,  when  men 
are  f  rowardest  and  worst  disposed  to  incense  them ; 
again,  by  gathering  (as  we  touched  before)  all 

*  Susceptibility  upon, 
t  "  A  thicker  covering  for  his  honor." 
\  Pointed  and  peculiarly  appropriate  to  the  party  at* 
tacked.  §  "  Ordinary  abuao." 


SA  COATS  ESS  A  YS.  233 

that  you  can  find  out  to  aggravate  the  contempt; 
and  the  two  remedies  are  by  the  contraries  ;  the 
former  to  take  good  times,  when  first  to  relate  to 
a  man  an  angry  business  ;  for  the  first  impression 
is  much  ;  and  the  other  is,  to  sever,  as  much  as 
may  be,  the  construction  of  the  injury  from  the 
point  of  contempt ;  imputing  it  to  misunder- 
standing, fear,  passion,  or  what  you  will. 

LVIIL— OF    VICISSITUDE    OF    THINGS. 

SOLOMON  saith,  "There  is  no  new  thing  upon 
th>e  earth ;  "*  so  that  as  Plato  f  had  imagination  that 
all  knowledge  was  but  remembrance  ;  so  Solomon 
gireth  his  sentence,  "  That  all  novelty  is  but  ob- 
livion ;  "  t  whereby  you  may  see,  that  the  river 
of  Lethe  runneth  as  well  above  ground  as  below. 
There  is  an  abstruse  astrologer  that  saith,  if  it 
wore  not  for  two  things  that  are  constant  (the  one 
is,  that  the  fixed  stars  ever  stand  at  like  distance 
one  from  another,  and  never  come  nearer  together, 
nor  go  further  asunder  ;  the  other,  that  the  diur- 
nal motion  perpetually  keepeth  time),  no  individ- 
ual would  last  one  moment :  certain  it  is,  that  the 
matter  is  in  a  perpetual  flux,  and  never  at  a  stay. 

*  Ecclesiastes  i.  9,  10 — "  The  thing  that  hath  been,  it  is 
that  which  shall  be :  and  that  which  is  done  is  that  which 
shall  be  done  :  and  there  is  no  new  thing  under  the  sun. 
Is  there  anything  whereof  it  may  be  said,  See,  this  is  new  ? 
It  hath  been  already,  of  old  time,  which  was  before  us." 

t  In  his  Phaedo. 

t  Ecclesiastes  i.  II — "There  is  no  remembrance  of 
form«r  things,  neither  stall  there  be  any  remembrance  of 
things  that  are  to  twne  with  those  that  shall  come  here- 
after." 


234  BACOtTS  ESSAYS. 

The  great  winding-sheets  that  bury  all  things  in 
oblivion  are  two ;  deluges  and  earthquakes.  As 
for  conflagrations  and  great  droughts,  they  do  not 
merely  dispeople,  but  destroy.  Phaeton's  car 
went  but  a  day  ;  and  the  three  years'  drought  in 
the  time  of  Elias,  *  was  but  particular,!  and  left 
people  alive.  As  for  the  great  burnings  by  light- 
nings, which  are  often  in  the  West  Indies,  $  they 
are  but  narrow  ;§  but  in  the  other  two  destruc- 
tions, by  deluge  and  earthquake,  it  is  further  to 
be  noted,  that  the  remnant  of  people  which  hap- 
pen to  be  reserved,  are  commonly  ignorant  and 
mountainous  people,  that  can  give  no  account  of 
the  time  past ;  so  that  the  oblivion  is  all  one  as 
if  none  had  been  left.  If  you  consider  well  of 
the  people  of  the  West  Indies,  it  is  very  prob- 
able that  they  are  a  newer,  or  a  younger  people 
than  the  people  of  the  old  world  ;  and  it  is  much 
more  likely  that  the  destruction  that  hath  here- 
tofore been  there,  was  not  by  earthquakes  (as  the 
Egyptian  priest  told  Solon,  concerning  the  island 
of  Atlantis,  that  it  was  swallowed  by  an  earth- 
quake), but  rather  that  it  was  desolated  by  a  par- 
ticular deluge;  for  earthquakes  are  seldom  in 

I.  Kings  xvii.  i — "  And  Elijah  the  Tishbite,  who  was 
of  the  inhabitants  of  Gilead,  said  unto  Ahab,  As  the  Lord 
God  of  Israel  liveth,  before  whom  I  stand,  there  shall  not 
be  dew  nor  rain  these  years  but  according  to  my  word." 
I.  Kings  xviii.  i. — "  And  it  came  to  pass  after  many  days, 
that  the  word  of  the  Lord  came  to  Elijah,  in  the  third 
year,  saying,  Go,  show  thyself  unto  Ahab  :  and  I  will  »end 
rain  upon  the  earth." 

t  Confined  to  a  limited  space. 

t  the  whole  of  the  continent  of  America  then  discovered 
is  included  under  this  name. 

§  Limited. 


ESSA  rs.  235 

those  parts;  but  on  the  other  side,  they  have 
such  pouring  rivers,  as  the  rivers  of  Asia,  and 
Africa,  and  Europe,  are  but  brooks  to  them.  Theii 
Andes,  likewise,  or  mountains,  are  far  higher 
than  those  with  us ;  whereby  it  seems,  that  the 
remnants  of  generation  of  men  were  in  such  a 
particular  deluge  saved.  As  for  the  observation 
that  Machiavel  hath,  that  the  jealousy  of  sects 
doth  much  extinguish  the  memory  of  things  ;  tra- 
ducing Gregory  the  Great,  that  he  did  what  in 
him  lay  to  extinguish  all  heathen  antiquities ;  I 
do  not  find  that  those  zeals  do  any  great  effects, 
nor  last  long ;  as  it  appeared  in  the  succession 
of  Sabinian,*  who  did  revive  the  former  an- 
tiquities. 

The  vicissitude,  or  mutations,  in  the  superior 
globe,  are  no  fit  matter  for  this  present  argument. 
It  may  be,  Plato's  great  year,  f  if  the  world 
should  last  so  long,  would  have  some  effect,  not 
in  renewing  the  state  of  like  individuals  (for  that 
is  the  fume  $  of  those  that  conceive  the  celestial 
bodies  have  more  accurate  influences  upon  these 
things  below,  than  indeed  they  have),  but  in 
gross.  Comets,  out  of  question,  have  likewise 
power  and  effect  over  the  gross  and  mass  of 
things;  but  they  are  rather  gazed,  and  waited 

*  Sabinianus  of  Volaterra  was  elected  bishop  of  Rome 
on  the  death  of  Gregory  the  Great,  A.  D.  604.  He  was  of 
an  avaricious  disposition,  and  thereby  incurred  the  popular 
hatred.  He  died  in  eighteen  months  after  his  election. 

t  This  Cicero  speaks  of  as  "  the  great  year  of  the  mathe- 
maticians." "  On  the  Nature  of  the  Gods,"  B.  4,  ch.  20. 
By  some  it  was  supposed  to  occur  after  a  period  of  12,954 
years,  while  according  to  others,  it  was  of  25,920 
duration.  J  Conceit. 


236  BA  CON'S  ESS  A  YS. 

upon  *  in  their  journey,  than  wisely  observed  in 
their  effects  ;  especially  in  their  respective  effects  ; 
that  is,  what  kind  of  comet  for  magnitude,  color, 
version  of  the  beams,  placing  in  the  region  of 
heaven,  or  lasting,  produceth  what  kind  of  effects. 

There  is  a  toy,t  which  I  have  heard,  and  I 
would  not  have  it  given  over,  but  waited  upon 
a  little.  They  say  it  is  observed  in  the  Low 
Countries  (I  know  not  in  what  part),  that  every 
five  and  thirty  years  the  same  kind  and  suit  of 
years  and  weather  comes  about  again ;  as  great 
frosts,  great  wet,  great  droughts,  warm  winters, 
summers  with  little  heat,  and  the  like  ;  and  they 
call  it  the  prime  ;  it  is  a  thing  I  do  the  rather 
mention,  because,  computing  backwards,  I  have 
found  some  concurrence. 

But  to  leave  these  points  of  nature,  and  to 
come  to  men.  The  greatest  vicissitude  of  things 
amongst  men,  is  the  vicissitude  of  sects  and 
religions  :  for  those  orbs  rule  in  men's  minds 
most.  The  true  religion  is  built  upon  the  rock ; 
the  rest  are  tossed  upon  the  waves  of  time.  To 
speak,  therefore,  of  the  causes  of  new  sects,  and 
to  give  some  counsel  concerning  them,  as  far  as 
the  weakness  of  human  judgment  can  give  stay 
to  so  great  revolutions. 

When  the  religion  formerly  received  is  rent 
by  discords,  and  when  the  holiness  of  the  pro- 
fessors of  religion  is  decayed  and  full  of  scandal, 
and  withal  the  times  be  stupid,  ignorant,  and 
barbarous,  you  may  doubt  the  springing  up  of  a 
new  sect:  if  then  also  there  should  arise  any 

*  Observed. 

*  A  carious  fancy  or  odd  conceit. 


SA  COWS  £SSA  YS.  237 

extravagant  and  strange  spirit  to  make  himself 
author  thereof ;  all  which  points  held  when 
Mahomet  published  his  law.  If  a  new  sect  have 
not  two  properties,  fear  it  not,  for  it  will  not 
spread  :  the  one  is  the  supplanting  or  the  oppos- 
ing of  authority  established  ;  for  nothing  is  more 
popular  than  that  ;  the  other  is  the  giving  license 
to  pleasures  and  a  voluptuous  life  :  for  as  for 
speculative  heresies  (such  as  were  in  ancient 
times  the  Arians,  and  now  the  Arminians),* 
though  they  work  mightily  upon  men's  wits,  yet 
they  do  not  produce  any  great  alterations  in 
states ;  except  it  be  by  the  help  of  civil  occasions. 
There  be  three  manner  of  plantations  of  new 
sects :  by  the  power  of  signs  and  miracles :  by 
the  eloquence  and  wisdom  of  speech  and  per- 
suasion ;  and  by  the  sword.  For  martyrdoms,  I 
reckon  them  amongst  miracles,  because  they  seem 
to  exceed  the  strength  of  human  nature ;  and  I 
may  do  the  like  of  superlative  and  admirable 
holiness  of  life.  Surely  there  is  no  better  way 
to  stop  the  rising  of  new  sects  and  schisms,  than 
to  reform  abuses ;  to  compound  the  smaller  differ- 
ences ;  to  proceed  mildly  and  not  with  san- 
guinary persecutions;  and  rather  to  take  off  the 
principal  authors,  by  winning  and  advancing  them, 
than  to  enrage  them  by  violence  and  bitterness. 

The  changes  and  vicissitude  in  wars  are  many; 
but  chiefly  in  three  things  :  in  the  seats  or  stages 

*  The  followers  of  Arminius,  or  James  Harmensen,  a 
selebrated  divine  of  the  i6th  and  I7th  centuries.  Though 
called  a  heresy  by  Bacon,  his  opinions  have  been  for  two 
centuries,  and  still  are,  held  by  a  large  portion  of  the  Charcfe 
of  England. 


238  BA  CON'S  £SSA  YS. 

of  the  w  ir,  in  the  weapons,  and  in  the  manner  of 
the  conduct.  Wars,  in  ancient  time,  seemed  more 
to  move  from  east  to  west ;  for  the  Persians,  Assy- 
rians, Arabians,  Tartars  (which  were  the  invad- 
ers), were  all  eastern  people.  It  is  true,  the  Gauls 
were  western  ;  but  we  read  but  of  two  incursions 
of  theirs:  the  one  to  Gallo-Grnecia,  the  other  to 
Rome  :  but  east  and  west  have  no  certain  points 
of  heaven  ;  and  no  more  have  the  wars,  either 
from  the  east  or  west,  any  certainty  of  observation  ; 
but  north  and  south  are  fixed ;  and  it  hath  seldom 
or  never  been  seen  that  the  far  southern  people 
haveinvaded  the  northern,  but  contrariwise;  where- 
by it  is  manifest  that  the  northern  tract  of  the 
world  is  in  nature  the  more  martial  region  :  be  it  in 
respect  of  the  stars  of  that  hemisphere,*  or  of  the 
great  continents  that  are  upon  the  north  ;  whereas 
the  south  part,  for  aught  that  is  known,  is  almost 
all  sea ;  or  (which  is  most  apparent)  of  the  cold 
of  the  northern  parts,  which  is  that  which,  without 
aid  of  discipline,  doth  make  the  bodies  hardest, 
and  the  courage  warmest. 

Upon  the  breaking  and  shivering  of  a  great 
state  and  empire,  you  may  be  sure  to  have  wars : 
for  great  empires,  while  they  stand,  do  enervate 
and  destroy  the  forces  of  the  natives  which  they 
have  subdued,  resting  upon  their  own  protecting 
forces  ;  and  then,  when  they  fail  also  all  goes  to 
ruin,  and  they  become  a  prey ;  so  was  it  in  the 
decay  of  the  Roman  empire,  and  likewise  in  the 
empire  of  Almaigne,  |  after  Charles  the  Great,  t 

*  A  belief  in  astrology,  or  at  least  the  influences  of  t' 
stars,  was  almost  universal  in  the  time  of  Bacon. 
f  Germany.  }  Charlemagne. 


BA  C  ON'S  ESS  A  YS.  239 

every  bird  taking  a  feather  ;  and  were  not  unlike 
to  befall  to  Spain,  if  it  should  break.  The  great 
accessions  and  unions  of  kingdoms  do  likewise 
stir  up  wars  :  for  when  a  state  grows  to  an  over- 
power, it  is  like  a  great  flood,  that  will  be  sure  to 
overflow ;  as  it  hath  been  seen  in  the  states  of 
Rome,  Turkey,  Spain,  and  others.  Look  when 
tiie  world  hath  fewest  barbarous  people,  but  such 
as  commonly  will  not  marry,  or  generate,  except 
they  know  means  to  live  (as  it  is  almost  every- 
where at  this  day,  except  Tartary),  there  is  no 
danger  of  inundations  of  people ;  but  when  there 
be  great  shoals  of  people,  which  go  on  to  populate, 
without  foreseeing  means  of  life  and  sustentation, 
it  is  of  necessity  that  once  in  an  age  or  two  they 
discharge  a  portion  of  their  people  upon  other 
nations,  which  the  ancient  northern  people  were 
wont  to  do  by  lot ;  casting  lots  what  part  should 
stay  at  home,  and  what  should  seek  their  fortunes. 
When  a  warlike  state  grows  soft  and  effeminate, 
they  may  be  sure  of  a  war :  for  commonly  such 
states  are  grown  rich  in  the  time  of  their  degener- 
ating :  and  so  the  prey  inviteth,  and  their  decay 
in  valor  encourageth  a  war. 

As  for  the  weapons,  it  hardly  falleth  under  rule 
and  observation :  yet  we  see  even  they  have 
returns  and  vicissitudes ;  for  certain  it  is,  that 
ordnance  was  known  in  the  city  of  Oxidraces, 
in  India  ;  and  was  that  which  the  Macedonians* 
called  thunder  and  lightning,  and  magic ;  and  it 
is  well  known  that  the  use  of  ordnance  hath  been 
in  China  above  two  thousand  years.  The  con- 

•  When  led  thither  by  Alexander  the  Great 


240  AACOtTS  ESSAYS. 

ditions  of  weapor-  and  their  improvements 
first,  the  fetching*  afar  off;  for  that  outruns  the 
danger,  as  it  is  seen  in  ordnance  and  muskets ; 
secondly,  the  strength  of  the  percussion,  wherein 
likewise  ordnance  do  exceed  all  arietations,  t  and 
ancient  inventions;  the  third  is,  the  commodious 
use  of  them  as  that  may  serve  in  all  weathers, 
that  the  carriage  may  be  light  and  manageable, 
and  the  like. 

For  the  conduct  of  the  war :  at  the  first,  men 
rested  extremely  upon  number;  they  did  put  the 
wars  likewise  upon  main  force  and  valor,  pointing 
days  for  pitched  fields,  and  so  trying  it  out  upon 
an  even  match  ;  and  they  were  more  ignorant  in 
ranging  and  arraying  their  battles.  After  they 
grew  to  rest  upon  number,  rather  competent  than 
vast,  they  grew  to  advantages  of  place,  cunning 
diversions,  and  the  like,  and  they  grew  more  skil- 
ful in  the  ordering  of  their  battles. 

In  the  youth  of  a  state,  arms  do  flourish  ;  in  the 
middle  age  of  a  state,  learning  ;  and  then  both  of 
them  together  for  a  time  ;  in  the  declining  age  of 
a  state,  mechanical  arts  and  merchandise.  Learn- 
ing hath  its  infancy  when  it  is  but  beginning,  and 
almost  childish  ;  then  its  youth,  when  it  is  luxu- 
riant and  juvenile  ;  then  its  strength  of  years,  when 
it  is  solid  and  reduced  ;  and,  lastly,  its  old  age, 
when  it  waxeth  dry  and  exhaust ;  but  it  is  not  good 
to  look  too  long  upon  these  turning  wheels  of 
vicissitude,  lest  we  become  giddy  :  as  for  the  phi- 
lology of  them,  that  is  but  a  circle  of  tales,  acd 
therefore  not  fit  for  this  writing. 

*  Striking. 

f  Application  of  the  "  aries,"  or  battering-ram. 


BACON'S  ESSAYS.  241 

A  FRAGMENT  OF  AN  ESSAY  OF  FAME.* 

THE  poets  make  Fame  a  monster :  they  describe 
her  in  part  finely  and  elegantly,  and  in  part 
gravely  and  sententiously  ;  they  say,  Look  how 
many  feathers  she  hath,  so  many  eyes  she  hath 
underneath,  so  many  tongues,  so  many  voices, 
she  pricks  up  so  many  ears. 

This  is  a  flourish  ;  there  follow  excellent  para- 
bles ;  as  that  she  gathereth  strength  in  going ; 
that  she  goeth  upon  the  ground,  and  yet  hideth 
her  head  in  the  clouds  ;  that  in  the  day-time  she 
sitteth  in  a  watch-tower,  and  flieth  most  by  night  ; 
that  she  mingleth  things  done  with  things  not 
done  ;  and  that  she  is  a  terror  to  great  cities ;  but 
that  which  passeth  all  the  rest  is,  they  do  recount 
that  the  earth  mother  of  the  giants  that  made  war 
against  Jupiter,  and  were  by  him  destroyed,  there- 
upon in  anger  brought  forth  Fame  ;  for  certain  it 
is,  that  rebels,  figured  by  the  giants,  and  seditious 
fames  and  libels  are  but  brothers  and  sisters, 
masculine  and  feminine ;  but  now  if  a  man  can 
tame  this  monster,  and  bring  her  to  feed  at  the 
hand  and  govern  her,  and  with  her  fly  other  raven- 
ing fowl,  and  kill  them,  it  is  somewhat  worth  : 
but  we  are  infected  with  the  style  of  the  poets. 
To  speak  now  in  a  sad  and  serious  manner, 
there  is  not  in  all  the  politics  a  place  less  handled, 
»nd  more  worthy  to  be  handled,  than  this  of  fame. 
iVe  will  therefore  speak  of  these  points :  what 
are  false  fames,  and  what  are  true  fames,  and 
bow  they  may  be  best  discerned  ;  how  fames  may 

*  This  fragment  was  found  among  Lord  Bacon's  papers, 
and  published  by  Dr.  Rawley, 

16 


2  4*  BA  CON'S  ESS  A  YS. 

be  sown  and  raised  ;  how  they  may  be  spread  and 
multiplied ;  and  how  they  may  be  checked  and 
laid  dead ;  and  other  things  concerning  the 
nature  of  fame.  Fame  is  of  that  force,  as  there 
is  scarcely  any  great  action  wherein  it  hath  not  a 
great  part,  especially  in  the  war.  Mucianus  un- 
did Vitellius  by  a  fame  that  he  scattered,  that 
Vitellius  had  in  purpose  to  remove  the  legions  of 
Syria  into  Germany,  and  the  legions  of  Germany 
into  Syria ;  whereupon  the  legions  of  Syria  were 
infinitely  inflamed.  Julius  Csesar  took  Pompey 
unprovided,  and  laid  asleep  his  industry  and  pre- 
parations by  a  fame  that  he  cunningly  gave  out, 
how  Caesar's  own  soldiers  loved  him  not ;  and 
being  wearied  with  the  wars,  and  laden  with  the 
spoils  of  Gaul,  would  forsake  him  as  soon  as  he 
came  into  Italy.  Livia  settled  all  things  for  the 
succession  of  her  son  Tiberius,  by  continually 
giving  out  that  her  husband  Augustus  was  upon 
recovery  and  amendment;  and  it  is  a  usual  thing 
with  the  bashaws  to  conceal  the  death  of  the 
Grand  Turk  from  the  janisaries  and  men  of  war, 
to  save  the  sacking  of  Constantinople,  and  other 
towns,  as  their  manner  is.  Themistocles  made 
Xerxes,  king  of  Persia,  post  apace  out  of  Grjecia, 
by  giving  out  that  the  Grecians  had  a  purpose 
to  break  his  bridge  of  ships  which  he  had  made 
athwart  Hellespont.  There  be  a  thousand  such 
like  examples,  and  the  more  they  are,  the  less 
they  need  to  be  repeated,  because  a  man  meeteth 
with  them  everywhere  :  therefore  let  all  wise  gov- 
ernors have  as  great  a  watch  and  care  over  fames, 
as  they  have  of  the  actions  and  designs  them- 
selves. 


A  CON'S  ESS  A  YS.  243 

OF  A  KING. 

t .  A  KING  is  a  mortal  God  on  earth,  unto  whom 
the  living  God  hath  lent  his  own  name  as  a 
great  honor ;  but  withal  told  him,  he  should  die 
like  a  man,  lest  he  should  be  proud  and  flatter 
himself,  that  God  hath,  with  his  name,  imparted 
unto  him  his  nature  also. 

2.  Of  all   kind   of  men,  God    is  the  least  be- 
holden unto  them ;  for  he  doth  most  for  them, 
and  they  do,  ordinarily,  least  for  him. 

3.  A   king  that  would  not   feel  his  crown  too 
heavy  for  him,  must  wear  it  every  day  ;  but  if  he 
think  it  too  light,  he   knoweth  not  of  what  metal 
it  is  made. 

4.  He  must  make  religion  the  rule  of  govern- 
ment, and  not  to  balance  the  scale  ;  for  he  that 
casteth  in  religion  only  to  make  the  scales  even, 
his  own  weight  is  contained  in  those  characters : 
*l  Mene,  mene,  tekel,  upharsin  :     He  is  found  too 
light,  his  kingdom  shall  be  taken  from  him." 

5.  And  that  king  that  holds  not  religion  the 
best  reason  of  state,  is  void  of  all  piety  and  jus- 
tice, the  supporters  of  a  king. 

6.  He  must  be  able  to  give  counsel  himself,  but 
not   rely   thereupon ;  for   though   happy   events 
justify  their  counsels,  yet  it  is  better  that  the  evil 
event  of  good  advice  be  rather  imputed  to  a  sub- 
ject than  a  sovereign. 

7.  He  is  the  fountain  of  honor,  which  should 
not  run  with  a  waste-pipe,  lest  the  courtiers  sell 
the  water,  and  then,  as  Papists  say  of  their  holy 
wells,  it  loses  the  virtue. 

8.  He  is  the  life  oi  the  law,  not  only  as  he  is 


244  *A  COWS  ESS  A  YS. 

X*extoqutns  himself,  but  because  he  animateth  the 
dead  letter,  making  it  active  towards  all  his  sub- 
jects prcemio  ct  posna. 

9.  A  wise  king  must  do  less  in  altering  his  laws 
than  he  may ;  for  new  government  is  ever  danger- 
ous.    It  being  true  in  the  body  politic,  as  in  the 
vorporal,  ihatomnis  subita  immutatio  est  periculosa  ; 
s,nd  though  it  be  for  the  better,  yet  it  is  not  with- 
nut  a  fearful  apprehension  ;  for  he  that  changeth 
Ihe  fundamental   laws   of   a  kingdom,  thinketh 
I  here  is  no  good  title  to  a  crown,  but  by  con- 
S[uest. 

10.  A  king  that  setteth  to  sale  seats  of  justice, 
Dppresseth  the  people ;  for  he  teachethhis  judges 
lo  sell  justice,  and  prttio  porata  pretio  venditur 
justitia. 

11.  Bounty  and  magnificence  are  virtues  very 
legal,  but  a  prodigal  king  is  nearer  a  tyrant  than 
9»  parsimonious ;  for  store  at  home  draweth  not 
Iiis  contemplations  abroad,  but   want   supplieth 
itself  of  what  is  next,  and  many  times  the  next 
nay.     A  king  therein  must  be  wise,  and  know 
i-rhat  he  may  justly  do. 

12.  That  king  which  is  not  feared,  is  not  loved; 
nnd  he  that  is  well  seen  in  his  craft,  must  as  well 
jitudy  to  be  feared  as  loved ;  yet  not  loved  for 
iear,  but  feared  for  love. 

13.  Therefore,   as   he   must   always   resemble 
Him  whose  great  name  he  beareth,  and  that  as 
in  manifesting  the  sweet  influence  of  his  mercy 
on  the  severe  stroke  of  his  justice  sometimes,  so 
m  this  not  to  suffer  a  man  of  death  to  lire,  for 
l*esides  that  the  land  doth  mourn,  the  restraint 
^€  justice  towards  sin  doth  more  retard  the  affeo 


SA  CON'S  ESS  A  YS.  2  45 

tioa  of  love,  than  the  extent  of  mercy  doth  ia- 
flame  it ;  and  sure,  where  love  is  [ill]  bestowed, 
fear  is  quite  lost. 

14.  His  greatest  enemies  are  his  flatterers  ;  for 
though    they  ever  speak   on    his  side,  yet  their 
words  still  make  against  him. 

15.  The    love   which   a  king  oweth  to  a  weal 
public  should  not  be  overstrained  to  anyone  par- 
ticular ;  yet  that   his  more  especial  favor  do  re- 
flect upon  some  worthy  ones,  is  somewhat  neces- 
sary, because  there  are  few  of  that  capacity. 

16.  He  must  have  a  special  care  of  five  things, 
if  he  would  not  have  his  crown  to  be  but  to  him 
infelix  /elicit as. 

First,  that  simulata  sanctitas  be  not  in  the 
church  ;  for  that  is  dupex  imquitas. 

Secondly,  that  inutilis  <zquitas  set  not  in  the 
chancery  ;  for  that  is  inepta  misericordia. 

Thirdly,  that  utilis  iniquitas  keep  not  the  ex- 
chequer ;  for  that  is  crudcle  latrocinium. 

Fourthly,  \.\\^\.  fidelis  tem<;ritas\)Z  not  his  general, 
for  that  would  bring  but  seram pcenitentiam. 

Fifthly,  that  infidelis  prudentia  be  not  his  secre- 
tary ;  for  that  is  anguis  sub  viridi  herba. 

To  conclude  :  as  he  is  of  the  greatest  power, 
so  he  is  subject  to  the  greatest  cares,  made  the 
servant  of  his  people,  or  else  he  were  without  a 
calling  at  all. 

He,  then,  that  honoreth  him  not  is  next  an 
atheist,  wanting  the  fear  of  God  in  his  heart. 

ON  DEATH. 

I.  I  HAVE  often  thought  upon  death,  and  I  fiad 
it  the  least  of  all  evils.  All  that  which  is  past 


2  46  B*  CON'S  ESS  A  VS. 

is  as  a  dream  •,  and  he  that  hopes  or  depends 
upon  time  coming,  dreams  waking.  So  much  of 
our  life  as  we  have  discovered  is  already  dead ; 
and  all  those  hours  which  we  share,  even  from 
the  breasts  of  our  mothers,  until  we  return  to  our 
grandmother  the  earth,  are  part  of  our  dying  days, 
whereof  even  this  is  one,  and  those  that  succeed 
are  of  the  same  nature,  for  we  die  daily  ;  and  as 
others  have  given  place  to  us,  so  we  must  in  the 
end  give  way  to  others. 

2.  Physicians  in  the  name  of  death  include  all 
sorrow,  anguish,  disease,  calamity,  or  whatsoever 
can  fall  in  the  life  of  man,  either  grievous   or 
unwelcome.     But  these  things  are  familiar  unto 
us,  and  we  suffer  them  every  hour  ;  therefore  we 
die  daily,  and  I  am  older  since  I  affirmed  it. 

3.  I  know  many  wise  men  that  fear  to  die ;  for 
the  change  is  bitter,  and  flesh  would  refuse  to 
prove  it :  besides,  the  expectation  brings  terror, 
and  that  exceeds  the  evil.     But  I  do  not  believe 
that  any  man  fears  to  be  dead,  but  only  the  stroke 
of  death  ;  and  such  are  my  hopes,  that  if  heaven 
be  pleased,  and  nature  renew  but  my  lease  for 
twenty-one    years   more,   without   asking   longer 
days,  I  shall  be  strong  enough  to  acknowledge 
without  mourning,   that  I   was  begotten  mortal. 
Virtue  walks  not  in  the  highway,  though  she  go 
per  alta ;  this  is  strength  and  the  blood  to  virtue, 
to  contemn  things  that  be  desired,  and  to  neglect 
that  which  is  feared. 

4.  Why  should  man  be  in  love  with  his  fetters, 
though  of  gold  ?     Art  thou  drowned  in  security  ? 
Then  I  say  thou  art  perfectly  dead.     For  though 
thou  movest,  yet  thy  soul  is  buried  within  thce, 


BA  COWS  ESS  A  YS.  247 

and  thy  good  angel  either  forsakes  his  guard  or 
sleeps.  There  is  nothing  under  heaven,  saving 
a  true  friend  (who  cannot  be  counted  within  the 
number  of  movables),  unto  which  my  heart  doth 
lean.  And  this  dear  freedom  hath  begotten  me 
this  peace,  that  I  mourn  not  for  that  end  which 
must  be,  nor  spend  one  wish  to  have  one  minute 
added  to  the  uncertain  date  of  my  years.  It  was 
no  mean  apprehension  of  Lucian,  who  says  of 
Menippus,  that  in  his  travels  through  hell,  he 
knew  not  the  kings  of  the  earth  from  the  other 
men  but  only  by  their  louder  cryings  and  tears, 
which  were  fostered  in  them  through  the  remorse- 
ful memory  of  the  good  days  they  had  seen,  and 
the  fruitful  havings  which  they  so  unwillingly  left 
behind  them  :  he  that  was  well  seated,  looked 
back  at  his  portion,  and  was  loath  to  forsake  his 
farm  ;  and  others,  either  minding  marriages, 
pleasures,  profit  or  preferment,  desired  to  be  ex- 
cused from  death's  banquet :  they  had  made  an 
appointment  with  earth,  looking  at  the  blessings, 
not  the  hand  that  enlarged  them,  forgetting  how 
unclothedly  they  came  hither,  or  with  what 
naked  ornaments  they  were  arrayed. 

5.  But  were  we  servants  of  the  precept  given, 
and  observers  of  the  heathens'  rule,  memento 
mori,  and  not  become  benighted  with  this  seem- 
ing felicity,  we  should  enjoy  it  as  men  prepared 
to  lose,  and  not  wind  up  our  thoughts  upon  so 
perishing  a  fortune  :  he  that  is  not  slackly  strong 
(as  the  servants  of  pleasure),  how  can  he  be 
found  unready  to  quit  the  veil  and  false  visage 
of  his  perfection  ?  The  soul  having  shaken  off 
her  flesh,  doth  then  set  up  for  herself,  and  con- 


2  48  BA  COATS  ESS  A  YS. 

temning  things  that  are  under,  shows  what  fmgei 
hath  enforced  her ;  for  the  souls  of  idiots  are  of 
the  same  piece  with  those  of  statesmen,  but  now 
and  then  nature  is  at  a  fault,  and  this  good  guest 
of  oars  takes  soil  in  an  imperfect  body,  and  so  is 
slackened  from  showing  her  wonders,  like  an  ex' 
cellent  musician  which  cannot  utter  himself  upon 
a  defective  instrument. 

6.  But   see  how  I  am   swerved,  and   lose  my 
course,  touching  at  the  soul  that  doth  least  hold 
action  with  death,  who  hath  the  surest  property 
in  this  frail  act ;  his  style  is  the  end  of  all  flesh, 
and  the  beginning  of  incorruption. 

This  ruler  of  monuments  leads  men  for  the 
most  part  out  of  this  world  with  their  heels  for- 
ward, in  token  that  he  is  contrary  to  life,  which 
being  obtained,  sends  men  headlong  into  this 
wretched  theatre,  where  being  arrived,  their  first 
language  is  that  of  mourning.  Nor  in  my  own 
thoughts,  can  I  compare  men  more  fitly  to  any- 
thing than  to  the  Indian  fig-tree,  which,  being 
ripened  to  his  full  height,  is  said  to  decline  his 
branches  down  to  the  earth,  whereof  she  con- 
ceives again,  and  they  become  roots  in  their  own 
stock. 

So  man,  having  derived  his  being  from  the 
earth,  first  lives  the  life  of  a  tree,  drawing  his 
nourishment  as  a  plant,  and  made  ripe  for  earth, 
he  tends  downwards,  and  is  sowed  again  in  his 
mother  the  earth,  where  he  perisheth  not,  but 
expects  a  quickening. 

7.  So  we  see  death  exempts  not  a  man  from 
being,  but  only  presents  an  alteration  ;  yet  there 
are  some  men  (I  think)  that  stand  otherwise  per- 


BA  COWS  ESS  A  YS. 

shaded.  Death  finds  not  a  worse  friend  than  an 
alderman,  to  whose  door  I  never  knew  him  wel- 
come ;  but  he  is  an  importunate  guest,  and  will 
not  be  said  nay. 

And  though  they  themselves  shall  affirm  that 
they  are  not  within,  yet  the  answer  will  not  be 
taken  ;  and  that  which  heightens  their  fear  is, 
that  they  know  they  are  in  danger  to  forfeit  their 
flesh,  but  are  not  wise  of  the  payment-day,  which 
sickly  uncertainty  is  the  occasion  that  (for  the 
most  part)  they  step  out  of  this  world  unfurnished 
for  their  general  account,  and  being  all  unpro- 
vided, desire  yet  to  hold  their  gravity,  preparing 
their  souls  to  answer  in  scarlet. 

Thus  I  gather,  that  death  is  unagreeable  to 
most  citizens,  because  they  commonly  die  intes- 
tate; this  being  a  rule,  that  when  their  will  is 
made,  they  think  themselves  nearer  a  grave  than 
before  :  now  they,  out  of  the  wisdoms  of  thou- 
sands, think  to  scare  destiny,  from  which  there 
is  no  appeal,  by  not  making  a  will,  or  to  live 
longer  by  protestation  of  their  unwillingness  to 
die.  They  are  for  the  most  part  well  made  in 
this  world  (accounting  their  treasures  by  legions, 
as  men  do  devils)  :  their  fortune  looks  toward 
them,  and  they  are  willing  to  anchor  at  it,  and 
desire  (  if  it  be  possible)  to  put  the  evil  day  far 
off  from  them,  and  to  adjourn  their  ungrateful 
and  killing  period. 

No,  these  are  not  the  men  which  have  bespoken 
dnath,  or  whose  looks  are  assured  to  entertain  a 
thought  of  him. 

8.  Death  arrives  gracious  only  to  such  as  sit 
in  darkness,  or  lie  heavy  burthened  with  grief 


a  5  o  ffA  COATS  ESS  A  VS. 

and  irons  ;  to  the  poor  Christian,  that  sits  bound 
in  the  galley  ;  to  despairful  widows,  pensive 
prisoners,  and  deposed  kings  ;  to  them  whose 
fortune  runs  back,  and  whose  spirits  mutiny : 
unto  such  death  is  a  redeemer,  and  the  grave  a 
place  for  retiredness  and  rest. 

These  wait  upon  the  shore  of  death,  and  waft 
unto  him  to  draw  near,  wishing  above  all  others 
to  see  his  star,  that  they  might  be  led  to  his  place  ; 
wooing  the  remorseless  sisters  to  wind  down  the 
watch  of  their  life,  and  to  break  them  off  before 
the  hour. 

9.  But  death  is  a  doleful  messenger  to  a  usurer, 
and  fate  untimely  cuts  their  thread ;  for  it  is  never 
mentioned  by  him,  but  when  rumors  of  war,  and 
civil  tumults  put  him  in  mind  thereof. 

And  when  many  hands  are  armed,  and  the 
peace  of  a  city  in  disorder,  and  the  foot  of  the 
common  soldiers  sounds  an  alarm  on  his  stairs, 
then  perhaps  such  a  one  (broken  in  thoughts  of 
his  moneys  abroad,  and  cursing  the  monuments 
of  coin  which  are  in  his  house)  can  be  content 
to  think  of  death,  and  (being  hasty  of  perdition) 
will  perhaps  hang  himself,  lest  his  throat  should 
be  cut;  provided  that  he  may  do  it  in  his  study, 
surrounded  with  wealth,  to  which  his  eye  sends  a 
faint  and  languishing  salute,  even  upon  the  turn- 
ing off ;  remembering  always,  that  he  have  time 
and  liberty,  by  writing,  to  depute  hirrself  as  his 
own  heir. 

For  that  is  a  great  peace  to  his  end,  and  recon- 
ciles him  wonderfully  upon  the  point. 

10.  Herein  we  all  dally  with  ourselves,  and  ara 
without  proof  of  necessity,     I  am  not  of  those, 


BA  CON'S  ESS  A  VS.  251 

that  dare  promise  to  pine  away  myself  in  vain 
glory,  and  I  hold  such  to  be  but  feat  boldness,  and 
then  that  dare  commit  it,  to  be  vain.  Yet  for  my 
part,  I  think  nature  should  do  me  great  wrong,  if 
I  should  be  so  long  in  dying,  as  I  was  in  being 
born. 

To  speak  truth,  no  man  knows  the  lists  of  his 
own  patience ;  nor  can  divine  how  able  he  shall 
be  in  his  sufferings,  till  the  storm  come  (the  per- 
fectest  virtue  being  tried  in  action) :  but  I  would 
(out  of  a  care  to  do  the  best  business  well)  ever 
keep  a  guard,  and  stand  upon  keeping  faith  and 
a  good  conscience. 

ii.  And  if  wishes  might  find  place,  I  would 
die  together,  and  not  my  mind  often,  and  my 
body  once ;  that  is,  I  would  prepare  for  the  mes- 
sengers of  death,  sickness  and  affliction,  and  not 
wait  long,  or  b<  Utempted  by  the  violence  of 
pain. 

Herein  I  do  not  profess  myself  a  Stoic,  to  hold 
grief  no  evil,  but  opinion,  and  a  thing  indifferent. 

But  I  consent  with  Cffisar,  that  the  suddenest 
passage  is  easiest,  and  there  is  nothing  more 
awakens  our  resolve  and  readiness  to  die  than 
the  quieted  conscience,  strengthened  with  opin- 
ion, that  we  shall  be  well  spoken  of  upon  earth 
by  those  that  are  just,  and  of  the  family  of  virtue ; 
the  opposite  whereof  is  a  fury  to  man,  and  makes 
even  life  unsweet. 

Therefore,  what  is  more  heavy  than  evil  fame 
deserved  ?  Or  likewise,  who  can  see  worse  days, 
than  he  that  yet  living  doth  follow  at  the  funerals 
of  his  own  reputation  ? 

I  have  laid  up  many  hopes,  that  I  am  privileged 


252  SA CON'S  ESSA  KT. 

from  that  kind  of  mourning,  and  could  wish  the 
like  peace  to  all  those  with  whom  I  wage  love. 

12.  I  might  say  much  of  the  commodities  that 
death  can  sell  a  man ;  but  briefly,  death  is  a  friend 
of  ours ;  and  he  that  is  not  ready  to  entertain 
him,  is  not  at  home.  Whilst  I  am,  my  ambition 
is  not  to  fore-flow  the  tide ;  I  have  but  so  to  make 
my  interest  of  it  as  I  may  account  for  it ;  I  would 
wish  nothing  but  what  might  better  my  days,  nor 
desire  any  greater  place  than  the  front  of  good 
opinion.  1  make  not  love  to  the  continuance  of 
days,  but  to  the  goodness  of  them  ;  nor  wish  to 
die,  but  refer  myself  to  my  hour,  which  the  great 
dispenser  of  all  things  hath  appointed  me ;  yet  as 
I  am  frail  and  suffered  for  the  first  fault,  were  it 
given  me  to  choose,  I  should  not  be  earnest  to 
see  the  evening  of  my  age  ;  that  extremity  of  itself 
being  a  disease,  and  a  mere  return  into  infancy : 
so  that  if  perpetuity  of  life  might  be  given  me,  I 
should  think  what  the  Greek  poet  said,  "  Such 
an  age  is  a  mortal  evil."  And  since  I  must  needs 
be  dead,  I  require  it  may  not  be  done  before  mine 
enemies,  that  I  be  not  stript  before  I  be  cold ; 
but  before  my  friends.  The  night  was  even  now : 
but  that  name  is  lost ;  it  is  not  now  latfc,  but 
early.  Mine  eyes  begin  to  discharge  their  watch, 
and  compound  with  this  fleshly  weakness  for  a 
time  of  perpetual  rest ;  and  I  shall  presently  be 
as  happy  for  a  few  hours,  as  I  hzd,  diid  the  firs! 
hour  I  was  born. 


ESSAYS, 
i. 

OF  STUDIES. 

STUDIES  serve  for  pastimes,  for  ornaments, 
for  abilities  ;  their  chief  use  for  pastimes  is  in 
privateness  and  retiring;  for  ornaments  in  dis- 
course ;  and  for  ability  in  judgment ;  for  expert 
men  can  execute,  but  learned  men  are  more  fit 
to  judge  and  censure.  To  spend  too  much  time 
in  them  is  sloth  ;  to  use  them  too  much  for  orna- 
ment is  affectation  ;  to  make  judgment  wholly  by 
their  rules  is  the  humor  of  a  scholar ;  they  per- 
fect nature,  and  are  themselves  perfected  by  ex- 
perience ;  crafty  men  contemn  them,  wise  men 
use  them,  simple  men  admire  them  ;  for  they 
teach  not  their  own  use,  but  that  there  is  a  wis- 
dom without  them  and  above  them  won  by  obser- 
vation. Read  not  to  contradict  nor  to  believe, 
but  to  weigh  and  consider.  Some  books  are  to 
be  tasted,  others  to  be  swallowed,  and  some  few 
to  be  chewed  and  digested  :  that  is,  some  are  to 
be  read  only  in  parts,  others  to  be  read  but 
curiously,  and  some  few  to  be  read  wholly  with 
diligence  and  attention.  Reading  maketh  a  full 
man,  conference  a  ready,  and  writing  an  exact 
man ;  therefore,  if  a  man  write  little,  he  had  need 
of  a  great  memory  ?  i£  he  confer  little,  he  had 


256  S  AC  ON1  S  ESSAYS. 

need  of  a  present  wit ;  and  if  he  read  little,  he 
had  need  have  much  cunning  to  seem  to  know 
that  he  doth  not  know.  Histories  make  wise 
men ;  poets  witty ;  the  mathematics  subtile , 
natural  philosophy  deep ;  moral  grave ;  lr>~;". 
rhetoric  able  to  contend. 


II. 

OF  DISCOURSE. 

SOME,  in  their  discourse,  desire  rather  com- 
mendation of  wit  in  being  able  to  hold  all  argu- 
ments than  of  judgment  in  discerning  what  is 
true,  as  if  it  were  a  praise  to  know  what  might  be 
said,  and  not  what  should  be  thought ;  some  have 
certain  commonplaces  and  themes  wherein  they 
are  good  and  want  variety,  which  kind  of  poverty 
is  for  the  most  part  tedious,  and  now  and  then 
ridiculous ;  the  honorablest  part  of  talk  is  to  give 
the  occasion,  and  again  to  moderate  and  pass  to 
somewhat  else ;  it  is  good  to  vary,  and  mix  speed 
of  the  present  occasion  with  arguments,  tales  wit$ 
reasons,  asking  of  questions  with  telling  o 
opinions,  and  jest  with  earnest ;  but  some  things 
are  privileged  from  jest — namely,  religion,  matters 
of  State,  great  persons,  all  men's  present  business 
of  importance,  and  any  case  that  deserves  pity. 
He  that  questioneth  much  shall  learn  much  and 
content  much,  especially  if  he  apply  his  questions 
to  the  skill  of  the  party  of  whom  he  asketh,  for 
he  shall  give  them  occasion  to  please  themselves 
in  speaking,  and  himself  shall  continually  gather 
knowledge ;  if  sometimes  you  dissemble  your 


BA  CON'S  ESS  A  YS.  257 

knowledge  of  that  you  are  thought  to  know,  you 
shall  be  thought  another  time  to  know  that  which 
you  know  not.  Speech  of  a  man's  self  is  not 
good  often,  and  there  is  but  one  thing  wherein  a 
man  may  commend  himself  with  good  grace,  and 
that  is  commending  virtue  in  another ;  especially  if 
it  be  such  a  virtue  as  whereunto  himself  pretendeth. 
Discretion  of  speech  is  more  than  eloquence,  and 
to  speak  agreeably  to  him  with  whom  we  deal  is 
more  than  to  speak  in  good  words  or  in  good  order. 
A  good  continued  speech,  without  a  good  speech 
of  interlocution,  shows  slowness ;  and  a  good 
second  speech  without  a  good  set  speech  shows 
shallowness.  To  use  too  many  circumstances 
ere  one  comes  to  the  matter  is  wearisome,  and  to 
use  none  at  all  is  blunt. 

III. 

OF  CEREMONIES  AND  RESPECTS. 

HE  that  is  only  real  needed  exceeding  great 
parts  of  virtue,  as  the  stone  had  need  to  be  ex- 
ceeding rich  that  it  set  without  foil ;  but  com- 
monly it  is  in  praise  as  it  is  in  gain,  for  as  the 
proverb  is  true  that  light  gains  make  heavy  purses, 
because  they  come  thick,  whereas  the  great  come 
but  now  and  then  ;  so  it  is  as  true  that  small 
matters  win  great  commendation  because  they  are 
contiunally  in  use  and  in  note,  whereas  the  oc- 
casion  of  any  great  virtue  cometh  but  on  holidays. 
To  attain  good  forms  it  sufficeth  not  to  despise 
them,  for  so  shall  a  man  observe  them  in  others, 
and  let  him  trust  himself  with  the  rest  j  for  if,  IIQ 
17 


*5»  BACON'S  ESSAYS. 

care  to  express  them  he  shall  lose  their  grace, 
which  is  to  be  natural  and  unaffected.  Some 
men's  behavior  is  like  a  verse,  wherein  every 
syllable  is  measured.  How  can  a  man  observe 
great  matter  that  breaketh  his  mind  too  much  in 
Vna\\  observations  ?  Not  to  use  ceremonies  at  all 
Is  to  teach  others  not  to  use  them  again,  and  so 
diminish  his  respect ;  especially  they  are  not  to 
be  omitted  to  strangers  and  strange  natures. 
Among  a  man's  equals  a  man  shall  be  sure  of 
familiarity,  and  therefore  it  is  good  a  little  to 
keep  state  ;  among  a  man's  inferiors  a  man  shall 
be  sure  of  reverence,  and  therefore  it  is  good  a 
little  to  be  familiar.  He  that  is  too  much  in 
anything,  so  that  he  giveth  another  occasion  of 
satiety,  maketh  himself  cheap.  To  apply  one's 
self  to  others  is  good,  so  it  be  with  demonstration 
that  a  man  does  it  upon  regard,  and  not  upon 
facility.  It  is  a  good  precept  generally  in  second- 
ing another,  yet  to  add  somewhat  of  his  own ;  if 
you  grant  his  opinion,  let  it  be  with  some  distinc- 
tion ;  if  you  will  follow  his  motion,  let  it  be  with 
condition  ;  if  you  allow  his  counsel,  let  it  be  with 
alleging  farther  reason. 

IV. 

OF  FOLLOWERS  AND  FRIENDS. 

COSTLY  followers  are  not  to  be  liked,  lest 
while  a  man  maketh  his  train  longer  he  maketh 
his  wings  shorter.  I  reckon  to  be  costly  not  them 
alone  which  charge  the  purse,  but  which  are 
wearisome  and  importunate  in  suits.  Ordinary 


BACON'S  ESSAYS.  259 

followers  ought  to  challenge  no  higher  conditions 
than  countenance,  recommendation,  and  protec- 
tion from  wrong.  Factious  followers  are  worse 
to  be  liked  which  follow  not  upon  affection  to 
him  with  whom  they  range  themselves,  but  upon 
some  discontentment  received  against  some  others, 
•whereupon  commonly  ensueth  that  ill  intelligence 
tliat  many  times  we  see  between  great  personages  ; 
the  following  of  certain  states  answerable  to  that 
•which  a  great  personage  himself  professeth,  as  of 
soldiers  to  him  that  hath  been  employed  in  the 
•wars  ;  and  the  like  hath  ever  been  a  thing  civif, 
and  well  taken  even  in  monarchies,  so  it  be  with- 
out too  much  pomp  or  popularity.  But  the  most 
honorable  kind  of  following  is  to  be  followed,  as 
one  that  intendeth  to  advance  virtue  and  desert  in 
all  sorts  of  persons  ;  and  yet  where  there  is  no  im- 
minent odds  in  sufficiency,  it  is  better  to  take  with, 
the  more  passable  than  with  the  more  able.  In 
government  of  charge  it  is  good  to  use  men  of  one 
rank  equally ;  for  to  countenance  some  extraor- 
dinarily is  to  make  them  insolent  and  the  rest  dis- 
content, because  they  may  claim  a  due.  But  in 
favors  to  use  men  with  much  difference  and  elec- 
tion is  good,  for  it  maketh  the  persons  preferred 
more  thankful  and  the  rest  affectious,  because 
all  is  of  favor.  It  is  good  not  to  make  too  much 
of  any  man  at  first,  because  one  cannot  hold  out 
that  proportion.  To  be  governed  by  one  is  not 
good,  and  to  be  distracted  by  many  is  worse  ; 
but  to  take  advice  of  friends  is  ever  honorable  : 
for  lookers  on  many  times  see  more  than  game- 
steis,  and  the  vale  best  discovereth  the  hilL 
There  is  little  friendship  in  the,  world,  and  lea»t 


«6o  BA  COX'S  £SSA  KT. 

of  all  between  equals  ;  that  which  is,  is  between 
superior  and  inferior,  whose  fortunes  may  com- 
prehend the  one  the  other. 

V. 

OF  SUITOBS. 

MANY  ill  matters  are  undertaken,  and  many 
good  matters  with  ill  minds ;  some  embrace  suits 
which  never  mean  to  deal  effectually  in  them, 
but  if  they  see  there  may  be  life  in  the  matter  by 
some  other  mean,  they  will  be  content  to  win  a 
thank,  or  take  a  second  reward.  Some  take  hold 
of  suits  only  for  an  occasion  to  cross  some 
others,  or  to  make  an  information,  whereof  they 
could  not  otherwise  have  apt  pretext,  without 
care  of  what  become  of  the  suit  when  that  turn  is 
served ;  nay,  some  undertake  suits  with  a  full  pur- 
pose to  let  them  fall  to  the  end  to  gratify  the 
adverse  party,  or  competitor.  Surely  there  is  in 
sort  a  right  in  every  suit,  either  a  right  of  equity, 
if  it  be  a  suit  of  controversy,  or  a  right  of  desert, 
if  it  be  a  suit  of  petition  ;  if  affection  lead  a  man 
to  favor  the  wrong  side,  in  justice  rather  le\  him 
use  his  countenance  to  compound  the  matter  than 
to  carry  it ;  if  affection  lead  a  man  to  favor  the 
less  worthy  in  desert,  let  him  do  without  deprav- 
ing or  disabling  the  better  deserver;  in  suits 
which  a  man  doth  not  understand,  it  is  good  to 
refer  them  to  some  friend  of  his,  of  trust  and 
judgment,  that  may  report  whether  he  may  deal 
in  them  with  honor.  Suitors  are  so  distasted 
with  delays  and  abuses  that  plain  dealing  in 


BA  CON'S  ESS  A  YS.  26 1 

denying  to  deal  in  suits  at  first,  and  reporting  the 
success  barely,  and  in  challenging  no  more 
thanks  than  one  hath  deserved,  is  grown  not  only 
honorable,  but  also  gracious ;  in  suits  of  favor 
the  first  coming  ought  to  take  but  little  place, 
so  far  forth  consideration  may  be  had  of  his 
trust,  that  if  intelligence  of  the  matter  could  not 
otherwise  have  been  had  but  by  him,  advantage 
be  not  taken  of  the  note  ;  to  be  ignorant  of  the 
value  of  a  suit  is  simplicity,  as  well  as  to  be  igno- 
rant of  the  right  thereof  is  want  of  conscience  ; 
secrecy  in  suits  is  a  great  mean  of  obtaining ; 
for  voicing  them  to  be  in  forwardness  may  dis- 
courage some  kind  of  suitors,  but  doth  quicken 
and  awake  others ;  but  timing  of  suits  is  the 
principal ;  timing,  I  say,  not  only  in  respect  of 
the  person  that  should  grant  it,  but  in  respect  of 
those  which  are  like  to  cross  it ;  nothing  is 
thought  so  easy  a  request  to  a  great  man  as  his 
letter,  and  yet  not  in  an  ill  cause,  it  is  so  much 
-out  of  his  reputation. 

VI. 

OF  EXPENSE. 

RICHES  are  for  spending,  and  spending  for 
honor  and  good  action ;  therefore,  extraordinary 
expense  must  be  limited  by  the  worth  of  the  oc- 
casion ;  for  voluntary  undoing  may  be  as  well 
for  a  man's  country  as  for  the  kingdom  of  heav- 
en ;  but  ordinary  expense  ought  to  be  limited 
by  a  man's  estate,  and  governed  with  such  re- 
gard  as  it  be  \vithin  his  compass,  and  not  subject 


«02  BACON'S  ESSAYS. 

to  deceit,  ~nd  abuse  of  servants,  and  ordered  by 
the  best  show,  that  the  bills  may  be  less  than  the 
estimation  abroad.  It  is  no  baseness  for  the 
greatest  to  descend  and  look  into  their  own  es- 
tate ;  some  forbear  it  not  of  negligence  alone, 
but  doubting  to  bring  themselves  into  melancholy 
in  respect  they  shall  find  it  broken  ;  but  wounds 
cannot  be  cured  without  searching ;  he  that  can- 
not look  into  his  own  estate  had  need  both  to 
choose  well  those  whom  he  employeth  and  change 
them  often  ;  for  new  men  are  more  timorous  and 
less  subtile ;  in  clearing  of  a  man's  estate  he  may 
as  well  hurt  himself  in  being  too  sudden  as  in 
letting  it  run  out  too  long ;  for  hasty  selling  is 
commonly  as  disadvantageable  as  interest ;  he 
that  hath  a  state  to  repair  may  not  despise  small 
things  ;  and  commonly  it  is  less  dishonor  to 
abridge  petty  charges  than  to  stoop  to  petty  get- 
tings  ;  a  man  ought  warily  to  begin  charges  which 
begun  must  continue,  but  in  matters  that  return 
not  he  may  be  more  liberal. 

VII. 

OF  REGIMEN  OF  HEALTH. 

THERE  is  a  wisdom  in  this  beyond  the  rules 
of  physic ;  a  man's  own  observation,  what  he 
finds  good  of,  and  what  he  finds  hurt  of,  is  the 
best  physic  to  preserve  health,  but  it  is  a  safer 
conclusion  to  say  this  agreeth  well  with  me,  there- 
fore I  will  continue  it ;  I  find  no  offence  of 
this,  therefore  I  may  use  it ;  for  strength  of  nat- 
VC  in  youth  passeth  over  many  excesses,  which 


SA  C  ON'S  ESS  A  YS.  2  63 

are  owing  a  man  till  his  age  ;  discern  of  the  com- 
ing on  of  years,  and  think  not  to  do  the  same 
things  still.  Bewire  of  any  sudden  change  in 
any  great  point  of  diet,  and  if  necessity  enforce 
it,  fit  the  rest  to  it ;  to  be  free-minded  and  cheer- 
fully disposed  at  hours  of  meat,  and  of  sleep  and 
of  exercise,  is  the  best  precept  of  long  lasting. 
If  you  fly  physic  in  health  altogether,  it  \viil 
be  too  strong  for  your  body  when  you  shall 
need  it ;  if  you  make  it  too  familiar  it  will  work 
no  extraordinary  effect  when  sickness  cometh  ; 
despise  no  new  accident  in  the  body,  but  ask 
opinion  of  it  ;  in  sickness  principally  respect 
health,  and  in  health  action  :  for  those  that  put 
their  bodies  to  endure  in  health,  may  in  most 
sicknesses  which  are  very  sharp  be  cured  only 
with  diet  and  good  tending.  Physicians  are 
some  of  them  so  pleasing  to  the  humors  of 
the  patient  they  press  not  the  true  cure  of  the 
disease  ;  and  some  others  so  regular  in  proceeding 
according  to  art  for  the  disease  as  they  respect 
not  sufficiently  the  condition  of  the  patient.  Take 
one  of  a  mild  temper,  and  forget  not  to  call  as 
well  the  best  acquainted  with  your  body  as  the 
best  reputed  of  for  his  faculty. 

VIII. 

OF  HONOR  AND  REPUTATION. 

THE  winning  of  honor  is  but  the  revealing  of  a 
man's  virtue  and  worth  without  disadvantage  ;  for 
some  in  their  actions  do  affect  honor  and  reputa- 
tion, which  sort  of  men  are  much  talked  of,  but 
inwardly  little  admired ;  and  some  darken  theil 


264  BACON'S  ESSAYS. 

virtue  in  the  show  of  it,  so  th?  they  be  under- 
valued  in  opinion.  If  a  man  perform  that  which 
hath  not  been  attempted  before,  or  attempted  arid 
given  over,  or  hath  been  achieved,  but  not  with 
so  good  circumstance,  he  shall  purchase  more 
honor  than  by  effecting  a  matter  of  greater  diffi- 
culty wherein  he  is  but  a  follower.  If  a  man  so 
temper  his  actions  as  in  some  cf  them  he  do  con- 
tent every  faction,  the  music  will  be  the  fuller. 
A  man  is  an  ill  husband  of  his  honor  that  entereth 
into  any  action  the  failing  wherein  may  disgrace 
him  more  than  the  carrying  it  through  can  honor 
him.  Discreet  followers  help  much  to  reputation. 
Envy,  which  is  the  canker  of  honor,  is  best  dis- 
tinguished by  declaring  a  man's  self  in  his  ends, 
rather  to  seek  merit  than  fame,  and  by  attribut- 
ing a  man's  success  rather  to  Providence  and 
felicity  than  to  his  own  virtue  and  policy.  The 
true  marshalling  of  the  degrees  of  sovereign 
honor  are  these :  In  the  first  place,  Conditorcs; 
founders  of  states ;  in  the  second  place  are  Lfgis- 
latorcs,  lawgivers,  which  are  also  called  second 
founders ;  or  Perpetuiprincipcs,  because  they  govern 
by  their  ordinances  after  they  are  gone ;  in  the  third 
place  are  Liberatores,  such  as  compound  the  long 
miseries  of  civil  wars  or  deliver  their  country 
from  the  servitude  of  strangers  or  tyrants  ;  in  the 
fourth  place  are  Propagatores,  or  Propugnatorcx 
imperil,  such  as  in  honorable  wars  enlarge  their 
territories,  or  make  noble  defence  against  the 
invaders  ;  and  in  the  last  place  are  Patria patrcs, 
which  reign  justly,  and  make  the  times  good 
wherein  th'.-y  live.  Degrees  of  honor  in  subjects 
are,  first  farticipes  curarum,  those  upon  whom 


BA  COWS  ESS  A  YS.  a6$ 

princes  do  discharge  the  greatest  weight  of  their 
affairs,  their  right  hands  as  we  call  them  ;  the 
next  are  Duces  belli,  great  leaders,  such  as  are 
princes'  lieutenants,  and  do  them  notable  service 
in  the  wars  ;  the  third  are  Gratiosi favorites,  such 
as  exceed  not  this  scantling  to  be  solace  to  their 
sovereign  and  harmless  to  the  people  ;  and  the 
fourth  are  called  Negotiis  pares,  such  as  have 
great  places  under  princes,  and  execute  their 
places  with  sufficiency. 

IX. 

OF  FACTION. 

MANY  have  a  new  wisdom,  otherwise  called  a 
fond  opinion,  that  for  a  prince  to  govern  his  es- 
tate, or  for  a  great  person  to  govern  his  proceed- 
ings according  to  the  respect  of  faction,  is  the  prin- 
cipal part  of  policy.  Whereas,  contrariwise,  the 
chiefest  wisdom  is  either  in  ordering  those  things 
which  are  general,  and  wherein  men  of  several 
factions  do  nevertheless  agree,  or  in  dealing  with 
correspondent  persons  one  by  one.  But  I  say 
not  that  the  consideration  of  factions  is  to  be 
neglected.  Mean  men  must  adhere,  but  great 
men,  that  have  strength  in  themselves,  were  better 
to  maintain  themselves  indifferent  and  neutral; 
yet,  even  in  beginners,  to  adhere  so  moderately 
as  he  be  a  man  of  the  one  faction  which  is  pass- 
ablest  with  the  other,  commonly  giveth  best  way. 
The  lower  and  weaker  faction  is  the  firmer  in 
condition.  When  one  of  the  factions  is  extin- 
guished, the  remaining  subdivideth,  which  is 
good  for  a  second.  It  is  commonly  seen  that 


a66  BACON'S  ESSAYS. 

men  once  placed  take  in  with  the  contrary  fac- 
tion to  that  by  which  they  enter.  The  traitor  in 
factions  lightly  goeth  away  with  it,  for  when 
matters  have  stuck  long  in  balancing,  the  win- 
ning of  some  one  man  casteth  them,  and  he  getteth 
all  the  thanks. 

X. 

OF  NEGOTIATING. 

IT  is  better  generally  to  deal  by  speech  than  by 
letters,  and  by  the  mediation  of  a  third  than  by 
one's  self.  Letters  are  good,  when  a  man  would 
draw  an  answer  by  letter  back  again,  or  when  it 
may  serve  for  a  man's  justification  afterward  to 
produce  his  own  letter.  To  deal  in  person  is 
good,  where  a  man's  face  breeds  regard,  as  com- 
monly with  inferiors.  In  choice  of  instruments, 
it  is  better  to  choose  men  of  a  plainer  sort,  that 
are  likely  to  do  that  which  is  committed  unto 
them,  and  to  report  back  again  faithfully  the 
success,  than  they  that  are  cunning  to  contrive 
out  of  other  men's  business  somewhat  to  grace 
themselves,  and  will  help  the  matter  in  report  for 
satisfaction's  sake.  It  is  better  to  sound  a  person 
with  whom  one  dealeth  afar  off  than  to  fall  upon 
the  point  at  first,  except  you  mean  to  surprise 
him  by  some  short  question.  It  is  better  dealing 
with  men  of  appetite  than  with  those  who  are 
where  they  would  be.  If  a  man  deal  with  an- 
other upon  conditions,  the  start,  or  first  perform- 
ance, is  all  which  a  man  can  reasonably  de- 
mand, except  either  the  nature  of  the  thing  be 
such  which  must  go  before ;  or  else  a  man  can 
persuade  the  other  party  that  he.  shall  need  him 


BA  CON'S  ESS  A  YS.  267 

in  some  other  thing,  or  else  that  he  be  counted 
the  honester  man.  All  practice  is  to  discover,  or 
to  make  men  discover  themselves  in  trust,  in 
passion,  at  unawares,  and  of  necessity,  where 
they  would  have  somewhat  done  and  cannot  find 
an  apt  pretext.  If  you  would  work  any  man,  you 
must  either  know  his  nature  and  fashions,  and  so 
lead  him  ;  or  his  ends,  and  so  win  him ;  or  his 
weaknesses  or  disadvantages,  and  so  awe  him ; 
or  those  that  have  interest  in  him,  and  so  govern 
him.  In  dealing  with  cunning  persons,  we  must 
ever  consider  their  ends  to  interpret  their 
speeches,  and  it  is  good  to  say  little  unto  them, 
and  that  which  they  least  look  for. 


VO  THK  RIGHT  HONORABLE   MY   VERY   GOOD   LORD 
THE 

DUKE  OF  BUCKINGHAM, 

HIS  GRACF,  LORD  HIGH  ADMIRAL  OF  ENGLAND. 
1LXCELLENT   LORD  t 

Solomon  says,  "  A  good  name  is  as  a  precious 
jiintment;"  and  I  assure  myself  such  will  your 
(Jrace's  name  be  with  posterity,  for  your  fortune 
a.nd  merit  both  have  been  eminent,  and  you  have 
planted  things  that  are  like  to  last  I  do  now 
publish  my  Essays,  which  of  all  my  other  works 
have  been  most  current,  for  that,  as  it  seems, 
they  come  home  to  men's  business  and  bosoms. 
I  have  enlarged  them,  both  in  number  and  weight, 
so  that  they  are,  indeed,  a  new  work.  1  thought 
it,  therefore,  agreeable  to  my  affection  and  obli- 
gation to  your  Grace  to  prefix  your  name  before 
them,  both  in  English  and  in  Latin.  For  I  do 
conceive  that  the  Latin  volume  of  them  (being  in 
the  universal  language)  may  last  as  long  as  books 
last.  My  Instauration  I  dedicated  to  the  King; 
my  History  of  Henry  the  Seventh  (which  I  have 
now  also  translated  into  Latin)  and  my  Portions 
of  Natural  History  to  the  Prince,  and  these  I  ded- 
icate to  your  Grace,  being  of  the  best  fruits  that 
by  the  good  increase  which  God  gives  to  my  pen 
and  labors  I  could  yield.  God  lead  your  Grace 
by  the  hand. 

Your  Grace's  most  obliged  and  faithful  servant, 

FR.  ST.  ALBAN. 


THE  WISDOM  OF   THE  ANCIENTS. 

A  SERIES  OF  MYTHOLOGICAL  FABLES.* 


PREFACE. 

THE  earliest  antiquity  lies  buriea  in  silence  and 
oblivion,  excepting  the  remains  we  have  of  it  in 
sacred  writ.  This  silence  was  succeeded  by 
poetical  fables,  and  these,  at  length,  by  the  writ- 
ings we  now  enjoy  :  so  that  the  concealed  and 
secret  learning  of  the  ancients  seems  separated 
from  the  history  and  knowledge  of  the  following 
ages  by  a  veil,  or  partition-wall  of  fables,  inter- 
posing between  the  things  that  are  lost  and  those 
that  remain. f 

Many  may  imagine  that  I  am  here  entering 
upon  a  work  of  fancy,  or  amusement,  and  design 
to  use  a  poetical  liberty,  in  explaining  poetical 
fables.  It  is  true,  fables  in  general  are  composed 

*  Most  of  these  fables  are  contained  in  Ovid's  Metamor- 
phoses and  Fasti,  and  are  fully  explained  in  Bohn's  Classi- 
cal Library  translation. 

t  Varro  distributes  the  ages  of  the  world  into  three 
periods;  viz.,  the  unknown,  the  fabulous,  and  the  histori- 
cal. Of  the  former  we  have  no  accounts  but  in  Scripture ; 
for  the  second  we  must  consult  the  ancient  poets,  such  as 
Hesiod,  Homer,  or  those  who  wrote  still  earlier,  and  then 
again  come  back  to  Ovid,  who,  in  his  Metamorphoses, 


272  WISDOM  Of  THE  ANCIENTS. 

of  ductile  matter,  that  may  be  drawn  into  great 
variety  by  a  witty  talent  or  an  inventive  genius, 
and  be  delivered  of  plausible  meanings  which 
they  never  contained.  But  this  procedure  has 
already  been  carried  to  excess ;  and  great  num- 
bers, to  procure  the  sanction  of  antiquity  to  their 
own  notions  and  inventions,  have  miserably 
wrested  and  abused  the  fables  of  the  ancients. 

Nor  is  this  only  a  late  or  infrequent  practice, 
tmt  of  ancient  date,  and  common  even  to  this 
day.  Thus  Chrysippus,  like  an  interpreter  of 
dreams,  attributed  the  opinions  of  the  Stoics  to 
the  poets  of  old ;  and  the  chemists,  at  present, 
more  childishly  apply  the  poetical  transforma- 
tions to  their  experiments  of  the  furnace.  And 
though  I  have  well  weighed  and  considered  all 
this,  and  thoroughly  seen  into  the  levity  which 
the  mind  indulges  for  allegories  and  allusions; 
yet  I  cannot  but  retain  a  high  value  for  the 
ancient  mythology.  And,  certainly,  it  were  very 
injudicious  to  suffer  the  fondness  and  licentious- 
ness of  a  few  to  detract  from  the  honor  of  alle- 
gory and  parable  in  general.  This  would  be 
rash  and  almost  profane ;  for  since  religion  de- 
lights in  such  shadows  and  disguises,  to  abolish 
them  were,  in  a  manner,  to  prohibit  all  inter- 
course betwixt  things  divine  and  human. 

Upon  deliberate  consideration,  my  judgment  is 
that  a  concealed  instruction  and  allegory  was 

seems,  in  imitation  perhaps  of  some  ancient  Greek  poet, 
to  have  intended  a  complete  collection,  or  a  kind  of  con- 
tinued and  connected  history  of  the  fabulous  aga,  e«pe- 
ciaily  with  rwgurd  to  changes,  revolutions,  or  transform* 


WISDOM  OF  THE  ANCIENTS.  273 

Originally  intended  in  many  of  the  ancient  fables. 
This  opinion  may,  in  some  respect,  be  owing  to 
the  veneration  I  have  for  antiquity,  but  more  to 
observing  that  some  fables  discover  a  great  and 
evident  similitude,  relation,  and  connection  with 
the  thing  they  signify,  as  well  in  the  structure  of 
the  fable  as  in  the  propriety  of  the  names  where- 
by the  persons  or  actors  are  characterized  ;  inso- 
much, that  no  one  could  positively  deny  a  sense 
and  meaning  to  be  from  the  first  intended,  and 
purposely  shadowed  out  in  them.  For  who  can 
hear  that  Fame,  after  the  giants  were  destroyed, 
sprung  up  as  their  posthumous  sister,  and  not 
apply  it  to  the  clamor  of  parties  and  the  seditious 
rumors  which  commonly  fly  about  for  a  time  upon 
the  quelling  of  insurrections  ?  Or  who  can  read 
how  the  giant  Typhon  cut  out  and  carried  away 
Jupiter's  sinews — which  Mercury  afterward  stole 
and  again  restored  to  Jupiter — and  not  presently 
observe  that  this  allegory  denotes  strong  and 
powerful,  rebellions,  'which  cut  away  from  kings 
their  sinews,  both  of  money  and  authority ;  and 
that  the  way  to  have  them  restored  is  by  lenity, 
affability,  and  prudent  edicts,  which  soon  recon- 
cile, and,  as  it  were,  steal  upon  the  affections  of 
the  subject  ?  Or  who,  upon  hearing  that  memo- 
rable expedition  of  the  gods  against  the  giants, 
•when  the  braying  of  Silenus'  ass  greatly  contrib- 
uted in  putting  the  giants  to  flight,  does  not 
clearly  conceive  that  this  directly  points  at  the 
monstrous  enterprises  of  rebellious  subjects, 
•which  are  frequently  frustrated  and  disappointed 
by  vain  fears  and  empty  rumors  ? 

Again,  the  conforniity  and  purport  of  tlv.: 


WISDOM  dF  Tff£  AMCfEJVTS. 

Is  frequently  manifest  and  self-evident.  Thus 
Metis,  the  wife  of  Jupiter,  plainly  signifies  coun- 
sel ;  Typhon,  swelling  ;  Pan,  universality  ;  Neme- 
sis, revenge,  etc.  Nor  is  it  a  wonder,  if  sometimes 
a  piece  of  history  or  other  things  are  introduced, 
by  way  of  ornament ;  or  if  the  times  of  the  action 
are  confounded ;  or  if  part  of  one  fable  be  tacked 
to  another ;  or  if  the  allegory  be  new  turned  ;  for 
all  this  must  necessarily  happen,  as  the  fables 
were  the  inventions  of  men  who  lived  in  different 
ages  and  had  different  views ;  some  of  them  being 
ancient,  others  more  modern  ;  some  having  an 
eye  to  natural  philosophy,  and  others  to  morality 
or  civil  policy. 

It  may  pass  for  a  further  indication  of  a  con- 
cealed and  secret  meaning,  that  some  of  thes& 
fables  are  so  absurd  and  idle  in  their  narration 
as  to  show  and  proclaim  an  allegory,  even  afav 
off.  A  fable  that  carries  probability  with  it  may 
be  supposed  invented  for  pleasure,  or  in  imitation 
of  history;  but  those  that  could  never  be  con- 
ceived or  related  in  this  way  must  surely  have 
a  different  use.  For  example,  what  a  monstrous 
fiction  is  this,  that  Jupiter  should  take  Metis  to 
•wife,  and  as  soon  as  he  found  her  pregnant  eat 
her  up,  whereby  he  also  conceived,  and  out  of  his 
head  brought  forth  Pallas  armed.  Certainly  no 
mortal  could,  but  for  the  sake  of  the  moral  it 
couches,  invent  such  an  absurd  dream  as  this,  so 
much  out  of  the  road  of  thought ! 

But  the  argument  of  most  weight  with  me  is 
this,  that  many  of  these  fables  by  no  means  ap- 
pear to  have  been  invented  by  the  persons  who 
relate  and  divulge  them,  whether  Homer,  Hesiod, 


WISDOM  OF  TH£  ANCIENTS.          275 

or  others  ;  for  if  I  were  assured  they  first  flowed 
from  those  later  times  and  authors  that  transmit 
them  to  us,  I  should  never  expect  anything  singu- 
larly great  or  noble  from  such  an  origin.  But 
whoever  attentively  considers  the  thing,  will  find 
that  these  fables  are  delivered  down  and  related 
by  those  writers,  not  as  matters  then  first  invented 
and  proposed,  but  as  things  received  and  em- 
braced in  earlier  ages.  Besides,  as  they  are 
differently  related  by  writers  nearly  of  the  same 
ages,  it  is  easily  perceived  that  the  relators  drew 
from  the  common  stock  of  ancient  tradition,  and 
varied  but  in  point  of  embellishment,  which  is 
their  own.  And  this  principally  raises  my  esteem 
of  these  fables,  which  I  receive  not  as  the  product 
of  the  age,  or  invention  of  the  poets,  but  as  sacred 
relics,  gentle  whispers,  and  the  breath  of  better 
times,  that  from  the  traditions  of  more  ancient 
nations  came,  at  length,  into  the  flutes  and  trum 
pets  of  the  Greeks.  But  if  anyone  shall,  notwith- 
standing this,  contend  that  allegories  are  always 
adventitious,  or  imposed  upon  the  ancient  fables, 
and  no  way  native  or  genuinely  contained  in  them, 
we  might  here  leave  him  undisturbed  in  that 
gravity  of  judgment  he  affects  (though  we  cannot 
help  accounting  it  somewhat  dull  and  phlegmatic), 
and  if  it  were  worth  the  trouble,  proceed  to  an- 
other kind  of  argument. 

Men  have  proposed  to  answer  two  different  and 
contrary  ends  by  the  use  of  parable :  for  parables 
serve  as  well  to  instruct  or  illustrate  as  to  wrap  up 
and  envelop,  so  that  though,  for  the  present,  we 
drop  the  concealed  use,  and  suppose  the  ancient 
Cables  to  be  vague,  indeterminate  things,  formed 


*;6  WISDOM  OF  THE  ANCTENTS. 

for  amusement,  still  the  other  use  must  remain, 
and  can  never  be  given  up.  And  every  man,  of 
any  learning,  must  readily  allow  that  this  method 
of  instructing  is  grave,  sober,  or  exceedingly  use- 
ful, and  sometimes  necessary  in  the  sciences,  as 
it  opens  an  easy  and  familiar  passage  to  the  human 
understanding,  in  all  new  discoveries  that  are 
abstruse  and  out  of  the  road  of  vulgar  opinions. 
Hence,  in  the  first  ages,  when  such  inventions 
and  conclusions  of  the  human  reason  as  are  now 
trite  and  common  were  new  and  little  known,  all 
things  abounded  with  fables,  parables,  similes, 
comparisons  and  illusions,  which  were  not  in- 
tended to  conceal,  but  to  inform  and  teach,  while 
the  minds  of  men  continued  rude  and  unpracticed 
in  matters  of  subtility  and  speculation,  or  even 
impatient,  and  in  a  manner  incapable  of  receiving 
such  things  as  did  not  directly  fall  under  and 
strike  the  senses.  For  as  hieroglyphics  were  in 
use  before  writing,  so  were  parables  in  use  before 
arguments.  And  even  to  this  day,  if  any  man 
would  let  new  light  in  upon  the  human  under- 
standing, and  conquer  prejudice,  without  raising 
contests,  animosities,  opposition,  or  disturbance, 
lie  must  still  go  in  the  same  path,  and  have  ra- 
course  to  the  like  method  of  allegory,  metaphor, 
and  allusion. 

To  conclude,  the  knowledge  of  the  early  ages 
•was  either  great  or  happy  ;  great,  if  they  by  de- 
sign made  this  use  of  trope  and  figure  ;  happy  if, 
while  they  had  other  views,  they  afforded  matter 
and  occasion  to  such  noble  contemplations.  Let 
either  be  the  case,  our  pains,  perhaps,  will  not  be 
misemployed,  whether  WS  illustrate  antiquity  pr 
things  themselves. 


WISDOM  OF  THE  ANCIENTS.  277 

The  like  indeed  has  been  attempted  by  others ; 
but  to  speak  ingenuously,  their  great  and  volu- 
minous labors  have  almost  destroyed  the  energy, 
the  efficacy,  and  grace  of  the  thing,  while  being 
unskilled  in  nature,  and  their  learning  r;o  more 
than  that  of  commonplace,  they  have  applied  the 
sense  of  the  parables  to  certain  general  and 
vulgar  matters,  without  reaching  to  their  real 
purport,  genuine  interpretation,  and  full  depth. 
For  myself,  therefore,  I  expect  to  appear  new  in 
these  common  things,  because,  leaving  untouched 
such  as  are  sufficiently  plain  and  open,  I  shall 
drive  only  at  those  that  are  either  deep  or  rich. 


WISDOM  OF  THE  ANCIENTS. 


I.— CASSANDRA,  OR  DIVINATION. 

EXPLAINED  OF  TOO  FREE  AND  UNSEASONABLE 
ADVICE. 

THE  poets  relate  that  Apollo,  falling  in  lova 
with  Cassandra,  was  still  deluded  and  put  off  by 
her,  yet  fed  with  hopes,  till  she  had  got  from 
him  the  gift  of  prophecy;  and  having  now  ob- 
tained her  end,  she  flatly  rejected  his  suit. 
Apollo,  unable  to  recall  his  rash  gift,  yet  enraged 
to  be  outwitted  by  a  girl,  annexed  this  penalty  to 
it,  that  though  she  should  always  prophesy  true, 
she  should  never  be  believed;  whence  her  divina- 
tions were  always  slighted,  even  when  she  again 
and  again  predicted  the  ruin  of  her  country. 

EXPLANATION. — This  fable  seems  invented  to 
express  the  insignificance  of  unseasonable  advice. 
For  they  who  are  conceited,  stubborn,  or  intnict- 
able,  and  listen  not  to  the  instructions  of  Apollo, 
the  god  of  harmony,  so  as  to  learn  and  observe 
the  modulations  and  measures  of  affairs,  the 
sharps  and  flats  of  discourse,  the  difference 
between  judicious  and  vulgar  ears,  and  the  proper 
times  of  speech  and  silence,  let  them  be  ever 
so  intelligent,  and  ever  so  frank  of  their  advice 
or  their  counsels  ever  so  good  and  just,  yet  all 
their  endeavors,  either  of  persuasion  or  force,  are 
of  little  significance,  and  rather  hasten  the  ruin 
of  those  they  advise.  But,  at  last,  when  the 
calamitous  event  has  made  the  sufferers  feel  the 
effect  of  their  neglect  they  too  late  reverence 


WISDOM  OF  THE  ANCIENTS.  279 

their  advisers,  as  deep,  foreseeing,  and    faithful 
prophets. 

Of  this  we  have  a  remarkable  instance  in  Cato 
of  Utica,  who  discovered  afar  off,  and  long  fore- 
told the  approaching  ruin  of  his  country,  both  in 
the  first  conspiracy,  and  as  it  was  prosecuted  in 
the  civil  war  between  Caesar  and  Pompey,  yet  did 
no  good  the  while,  but  rather  hurt  the  common- 
wealth, and  hurried  on  its  destruction,  which 
Cicero  wisely  observed  in  these  words  :  "  Cato, 
indeed,  judges  excellently,  but  prejudices  the 
state  ;  for  he  speaks  as  in  the  commonwealth  of 
Plato,  and  not  as  in  the  dregs  of  Romulus. 

II.— TYPHON,  OR  A  REBEL. 

EXPLAINED  OF  REBELLION. 

THE  fable  runs,  that  Juno,  enraged  at  Jupiter's 
bringing  forth  Pallas  without  her  assistance,  in- 
cessantly solicited  all  the  gods  and  goddesses, 
that  she  might  produce  without  Jupiter ;  and 
having  by  violence  and  importunity  obtained  the 
grant,  she  struck  the  earth,  and  thence  imme- 
diately sprung  up  Typhon,  a  huge  and  dreadful 
monster,  whom  she  committed  to  the  nursing  of 
a  serpent.  As  soon  as  he  was  grown  up,  this 
monster  waged  war  on  Jupiter,  and  taking  him 
prisoner  in  the  battle,  carried  him  away  on  his 
shoulders,  into  a  remote  and  obscure  quarter: 
and  there  cutting  out  the  sinews  of  his  hands  and 
feet,  he  bore  them  off,  leaving  Jupiter  behind 
miserably  maimed  and  mangled. 

But  Mercury  afterwards  stole  these  sinews  from 
Typhon.  and  restored  them  to  Jupiter.  Hence, 


»8o  WISDOM  OF  THE  ANCIENTS. 

recovering  his  strength,  Jupiter  again  pursues 
the  monster  ;  first  wounds  him  with  a  stroke  of  his 
thunder,  when  serpents  arose  from  the  blood  of  the 
wound  ;  and  now  the  monster  being  dismayed, 
and  taking  to  flight,  Jupiter  next  darted  Mount 
JEtna.  upon  him,  and  crushed  him  with  the 
weight. 

EXPLANATION. — This  fable  seems  designed  to 
express  the  various  fates  of  kings,  and  the  turns 
that  rebellions  sometimes  take  in  kingdoms. 
For  princes  may  be  justly  esteemed  married  to 
their  states,  as  Jupiter  to  Juno  ;  but  it  some- 
times happens,  that  being  depraved  by  long 
wielding  of  the  sceptre,  and  growing  tyrannical, 
they  would  engross  all  to  themselves,  and  slight- 
ing the  counsel  of  their  senators  and  nobles,  con- 
ceive by  themselves  ;  that  is,  govern  according 
to  their  own  arbitrary  will  and  pleasure.  This 
inflames  the  people,  and  makes  them  endeavor 
to  create  and  set  up  some  head  of  their  own. 
Such  designs  are  generally  set  on  foot  by  the 
secret  motion  and  instigation  of  the  peers  and 
nobles,  under  whose  connivance  the  common 
sort  are  prepared  for  rising ;  whence  proceeds  a 
swell  in  the  state,  which  is  appositely  denoted  by 
the  nursing  of  Typhon.  This  growing  posture  of 
affairs  is  fed  by  the  natural  depravity,  and  malig- 
nant dispositions  of  the  vulgT,  which  to  kings  is 
an  envenomed  serpent.  And  now  the  disaffected, 
uniting  their  force,  at  length  break  out  into  open 
rebellion,  which,  produ' '  ig  infinite  mischiefs, 
both  to  prince  and  people,  is  represented  by  the 
horrid  and  multiplied  deformity  of  Typhon,  with 


WISDOM  Of  THE  AtfCfENTS  2$t 

his  hundred  heads,  denoting  the  divided  powers ; 
his  flaming  mouths,  denoting  fire  and  devastation ; 
his  girdle  of  snakes,  denoting  sieges  and  de- 
struction ;  his  iron  hands,  slaughter  and  cruelty  ; 
his  eagle's  talons,  rapine  and  plunder  ;  his 
plumed  body,  perpetual  rumors,  contradictory 
accounts,  etc.  And  sometimes  these  rebellions 
grow  so  high,  that  kings  are  obliged,  as  if  carried 
on  the  backs  of  the  rebels,  to  quit  the  throne, 
and  retire  to  some  remote  and  obscure  part  of 
their  dominions,  with  the  loss  of  their  sinews, 
both  of  money  and  majesty. 

But  if  now  they  prudently  bear  this  reverse  of 
fortune,  they  may,  in  a  short  time,  by  the  as- 
sistance of  Mercury,  recover  their  sinews  again  ; 
that  is,  by  becoming  moderate  and  affable  ;  rec- 
onciling the  minds  and  affections  of  the  people 
to  them,  by  gracious  speeches  and  prudent  proo 
lamations,  which  will  win  over  the  subjects 
cheerfully  to  afford  new  aids  and  supplies,  and 
add  fresh  vigor  to  authority.  But  prudent  and 
wary  princes  here  seldom  incline  to  try  fortune 
by  a  war,  yet  do  their  utmost,  by  some  grand  ex- 
ploit, to  crush  the  reputation  of  the  rebels  :  and 
if  the  attempt  succeeds,  the  rebels,  conscious  of 
the  wound  received,  and  distrustful  of  their  cause, 
first  betake  themselves  to  broken  and  empty 
threats,  like  the  hissings  of  serpents  ;  and  next, 
when  matters  are  grown  desperate,  to  flight.  And 
now,  when  they  thus  begin  to  shrink,  it  is  safe 
and  seasonable  for  kings  to  pursue  them  with 
their  forces,  and  the  whole  strength  of  the  kingdom 
thus  effectually  quashing  and  suppressing  them, 
as  it  were  by  the  weight  of,  ^mountain. 


t*2  WISDOM  OF  THE  ANCIENTS. 

III.— THE  CYCLOPS,  OR  THE  MINISTERS 
OF  TERROR. 

EXPLAINED  OF  BASE  COURT  OFFICERS. 

IT  is  related  that  the  Cyclops,  for  their  savage- 
ness  and  cruelty,  were  by  Jupiter  first  thrown 
into  Tartarus,  and  there  condemned  to  perpetual 
imprisonment :  but  that  afterward,  Tellus  per- 
suaded Jupiter  it  would  be  for  his  service  to  re- 
lease them,  and  employ  them  in  forging  thunder- 
bolts. This  he  accordingly  did ;  and  they,  with 
unwearied  pains  and  diligence,  hammered  out 
his  bolts,  and  other  instruments  of  terror,  with  a 
frightful  and  continual  din  of  the  anvil. 

It  happened  long  after,  that  Jupiter  was  dis- 
pleased with  ^Esculapius,  the  son  of  Apollo,  for 
having,  by  the  art  of  medicine,  restored  a  dead 
man  to  life :  but  concealing  his  indignation,  be- 
cause the  action  in  itself  was  pious  and  illustrious, 
he  secretly  incensed  the  Cyclops  against  him, 
who,  without  remorse,  presently  slew  him  with 
their  thunderbolts  :  in  revenge  whereof,  Apollo, 
with  Jupiter's  connivance,  shot  all  them  dead  with 
his  arrows. 

EXPLANATION. — This  fable  seems  to  point 
at  the  behavior  of  princes,  who,  having  cruel, 
bloody,  and  oppressive  ministers,  first  punish 
and  displace  them ;  but  afterward,  by  the  advice 
of  TelVas.  that  is,  some  earthly-minded  and  ig- 
noble person,  employ  them  again,  to  serve  a  turn, 
when  there,  is  occasion  for  cruelty  in  execution, 
or  ^eventv  in  exaction  :  but  these  ministers  be- 
uig  base  .a  their  nature,  whet  by  their  former 


WISDOM  OF  Tff£  ANCIENTS.          283 

disgrace,  and  well  aware  of  what  is  expected  from 
them,  use  double  diligence  in  their  office ;  till, 
proceeding  unwarily,  and  over  eager  to  gain  favor 
they  sometimes,  from  the  private  nods,  and  am- 
biguous orders  of  their  prince,  performed  some 
odious  or  execrable  action  :  when  princes,  to  de- 
cline the  envy  themselves,,  and  knowing  they 
shall  never  want  such  tools  at  their  back,  drop 
them,  and  give  them  up  to  the  friends  and  follow- 
ers of  the  injured  person  ;  thus  exposing  them, 
as  sacrifices  to  revenge  and  popular  odium : 
whence  with  great  applause,  acclamations,  and 
good  wishes  to  the  prince,  these  miscreants  at 
last  meet  with  their  desert. 

IV.— NARCISSUS,  OR  SELF-LOVE. 

NARCISSUS  is  said  to  have  been  extremely 
beautiful  and  comely,  but  intolerably  proud  and 
disdainful ;  so  that,  pleased  with  himself,  and 
scorning  the  world,  he  led  a  solitary  life  in  the 
woods  ;  hunting  only  with  a  few  followers,  who 
were  his  professed  admirers,  among  whom  the 
nymph  Echo  was  his  constant  attendant.  In 
this  method  of  life  it  was  once  his  fate  to  ap- 
proach a  clear  fountain,  where  he  laid  himself 
down  to  rest,  in  the  noonday  heat ;  when,  behold- 
ing his  image  in  the  water,  he  fell  into  such  a 
rapture  and  admiration  of  himself,  that  he  could 
by  no  means  be  got  away,  but  remained  continu- 
ally fixed  and  gazing,  till  at  length  he  was  turned 
into  a  flower,  of  his  own  name,  which  appears 
early  in  the  spring,  and  is  consecrated  to  the 
infernal  deities,  Pluto,  Proserpine,  and  the  Furies. 


284  WISDOM  OF  TffE  ANCIENTS. 

EXPLANATION. — This  fable  seems  to  paint  the 
behavior  and  fortune  of  those,  who,  for  their 
beauty,  or  other  endowments,  wherewith  nature 
(without  any  industry  of  their  own)  has  graced 
and  adorned  them,  are  extravagantly  fond  of 
themselves :  for  men  of  such  a  disposition  gener- 
ally affect  retirement,  and  absence  from  public 
affairs ;  as  a  life  of  business  must  necessarily  sub- 
ject them  to  many  neglects  and  contempts,  which, 
might  disturb  and  ruffle  their  minds :  whence 
such  persons  commonly  lead  a  solitary,  private-, 
and  shadowy  life ;  see  little  company,  and  those 
only  such  as  highly  admire  and  reverence  them  ; 
or,  like  an  echo,  assent  to  all  they  say. 

And  they  who  are  depraved,  and  rendered  still 
fonder  of  themselves  by  this  custom,  grow  strange- 
ly indolent,  inactive,  and  perfectly  stupid.  The 
Narcissus,  a  spring  flower,  is  an  elegant  emblem 
of  this  temper,  which  at  first  flourishes,  and  is 
talked  of,  but  when  ripe,  frustrates  the  expecta- 
tion conceived  of  it. 

And  that  this  flower  should  be  sacred  to  the 
infernal  powers,  carries  out  the  allusion  still 
further  ;  because  men  of  this  humor  are  perfectly 
useless  in  all  respects:  for  whatever  yields  no 
fruit,  but  passes,  and  is  no  more,  like  the  way  of 
a  ship  in  the  sea,  was  by  the  ancients  consecrated 
to  the  infernal  shades  and  j>ow*i*, 


WISDOM  OF  THE  ANCIENTS. 


V.— THE  RIVER  STYX,  OR  LEAGUES. 

EXPLAINED      OF      NECESSITY,     IN     THE     OATHS     OR 
SOLEMN    LEAGUES    OF   PRINCES. 

THE  only  solemn  oath,  by  which  the  gods 
irrevocably  obliged  themselves,  is  a  well-known 
thing,  and  makes  a  part  of  many  ancient  fables. 
To  this  oath  they  did  not  invoke  any  celestial 
divinity,  or  divine  attribute,  but  only  called  to 
witness  the  river  Styx  ;  which,  with  many  mean- 
ders, surrounds  the  infernal  court  of  Dis.  For 
this  form  alone,  and  none  but  this,  was  held  in- 
violable and  obligatory :  and  the  punishment  of 
falsifying  it,  was  that  dreaded  one  of  being  ex- 
cluded, for  a  certain  number  of  years,  the  table 
of  the  gods. 

EXPLANATION. — This  fable  seems  invented  to 
show  the  nature  of  the  compacts  and  confeder- 
acies of  princes  ;  which,  though  ever  so  solemnly 
and  religiously  sworn  to,  prove  but  little  the  more 
binding  for  it :  so  that  oaths  in  this  case  seem 
used,  rather  for  decorum,  reputation,  and  cere- 
mony, than  for  fidelity,  security,  and  effectuating. 
And  though  these  oaths  were  strengthened  with 
the  bonds  of  affinity,  which  are  the  links  and  ties 
of  nature,  and  again,  by  mutual  services  and 
good  offices,  yet  we  see  all  this  will  generally  give 
way  to  ambition,  convenience,  and  the  thirst  of 
power :  the  rather,  because  it  is  easy  for  princes, 
under  various  specious  pretences  to  defend,  dis- 
guise, and  conceal  their  ambitious  desires,  and 


*86  WISDOM  OF  THE  ANCIENTS. 

insincerity;  having  no  judge  to  call  them  to 
account.  There  is,  however,  one  true  and  proper 
confirmation  of  their  faith,  though  no  celestial 
divinity;  but  that  great  divinity  of  princes,  Neces- 
sity ;  or,  the  danger  of  the  state ;  and  the  secur- 
ing of  advantage. 

This  necessity  is  elegantly  represented  by 
Styx,  the  fatal  river,  that  can  never  be  crossed 
back.  And  this  deity  it  was,  which  Iphicrates 
the  Athenian  invoked  in  making  a  league :  and 
because  he  roundly  and  openly  avows  what  most 
others  studiously  conceal,  it  may  be  proper  to 
give  his  own  words.  Observing  that  the  Lacedae- 
monians were  inventing  and  proposing  a  variety 
of  securities,  sanctions,  and  bonds  of  alliance,  he 
interrupted  them  thus  :  "  There  may  indeed,  my 
friends,  be  one  bond  and  means  of  security  be- 
tween us ;  and  that  is,  for  you  to  demonstrate 
you  have  delivered  into  our  hands,  such  things  as 
that  if  you  had  the  greatest  desire  to  hurt  us  you 
could  not  be  able."  Therefore,  if  the  power  of 
offending  be  taken  away,  or  if  by  a  breach  of 
compact  there  be  danger  of  destruction  or  dim- 
inution to  the  state  or  tribute,  then  it  is  that 
covenants  will  be  ratified,  and  confirmed,  as  it 
were  by  the  Stygian  oath,  while  there  remains  an 
impending  danger  of  being  prohibited  and  ex- 
cluded the  banquet  of  the  gods ;  by  which 
expression  the  ancients  denoted  the  rights  and 
prerogatives,  the  affluence  and  the  felicities,  of 
empire  and  dominion. 


WISDOM  OF  THE  ANCIENTS.  287 

VI.— PAN,  OR  NATURE.* 

EXPLAINED    OF    NATURAL   PHILOSOPHY. 

THE  ancients  have,  with  great  exactness,  de- 
lineated universal  nature  under  the  person  of 
Pan.  They  leave  his  origin  doubtful ;  some 
asserting  him  the  son  of  Mercury,  and  others  the 
common  offspring  of  all  Penelope's  suitors.  The 
latter  supposition  doubtless  occasioned  some 
later  rivals  to  entitle  this  ancient  fable  Penelope- 
a  thing  frequently  practised  when  the  earlier 
relations  are  applied  to  more  modern  characters 
and  persons,  though  sometimes  with  great  absurd- 
ly and  ignorance,  as  in  the  present  case;  for 
Pan  was  one  of  the  most  ancient  gods,  and  long 
before  the  time  of  Ulysses;  besides,  Penelope 
was  venerated  by  antiquity  for  her  matronal 
chastity.  A  third  sort  will  have  him  the  issue  of 
Jupiter  and  Hybris,  that  is,  Reproach.  But 
whatever  his  origin  was,  the  Destinies  are  allowed 
his  sisters. 

He  is  described  by  antiquity,  with  pyramidal 
horns  reaching  up  to  heaven,  a  rough  and  shaggy 
body,  a  very  long  beard,  of  a  biform  figure, 
human  above,  half  brute  below,  ending  in  goat's 
feet.  His  arms,  or  ensigns  of  power,  are  a  pipe 
in  his  left  hand,  composed  of  seven  reeds  ;  in  his 
right  a  crook ;  and  he  wore  for  his  mantle  a 
L-opard's  skin. 

His  attributes  and  titles  were  the  god  of 
nunters,  shepherds,  and  all  the  rural  inhabitants ; 
president  of  the  mountains;  and,  after  Mercury, 
the  next  messenger  of  the  gods.  He  was  also  held 

*  Homer's  Hymn  to  Par». 


288  WISDOM  OF  THE  ANCIENTS, 

the  leader  and  ruler  of  the  Nymphs,  who  contin- 
ually danced  and  frisked  about  him,  attended  with 
the  Satyrs  and  their  elders,  the  Sileni.  He  had 
also  the  power  of  striking  terrors,  especially  such 
as  were  vain  and  superstitious;  whence  they 
came  to  be  called  panic  terrors.* 

Few  actions  are  recorded  of  him,  only  a  princi- 
pal one  is,  that  he  challenged  Cupid  at  wrestling, 
and  was  worsted.  He  also  caught  the  giant 
Typhon  in  a  net,  and  held  him  fast.  They  relate 
further  of  him,  that  when  Ceres,  growing  discon- 
solate for  the  rape  of  Proserpine,  hid  herself,  and 
all  the  gods  took  the  utmost  pains  to  find  her,  by 
going  out  different  ways  for  that  purpose,  Pan 
only  had  the  good  fortune  to  meet  her,  as  he  was 
hunting,  and  discovered  her  to  the  rest.  He 
likewise  had  the  assurance  to  rival  Apollo  in 
music,  and  in  the  judgment  of  Midas  was  pre- 
ferred; but  the  judge  had,  though  with  great 
privacy  and  secrecy,  a  pair  of  asses'  ears  fastened 
on  him  for  his  sentence.f 

There  is  very  little  said  of  his  amours ;  which 
may  seem  strange  among  such  a  multitude  of 
gods,  so  profusely  amorous.  He  is  only  reported 
to  have  been  very  fond  of  Echo,  who  was  also 
esteemed  his  wife ;  and  one  nymph  more,  called 
Syrinx,  with  the  love  of  whom  Cupid  inflamed 
him  for  his  insolent  challenge  ;  so  he  is  reported 
once  to  have  solicited  the  moon  to  accompany 
him  apart  into  the  deep  woods. 

Lastly,  Pan  had  no  descendant,  which  also  is 
a  wonder,  when  the  male  gods  were  so  extremely 

•Cicero,  Epistle  to  Atticus,  5. 
f  Ovid,  Metamorphoses,  b.  ii. 


WISDOM  OF  THE  ANCIEXTS.  489 

prolific ;  only  he  was  the  reputed  father  of  a, 
servant-girl  called  lambe,  who  used  to  divert 
strangers  with  her  ridiculous  prattling  stories. 

This  fable  is  perhaps  the  noblest  of  all  anti- 
quity, and  pregnant  with  the  mysteries  and  secrets 
of  nature.  Pan,  as  the  name  imports,  represents 
the  universe,  about  whose  origin  there  are  two 
opinions,  viz.,  that  it  either  sprung  from  Mercury, 
that  is,  the  divine  word,  according  to  the  Script- 
ures and  philosophical  divines,  or  from  the  con- 
fused seeds  of  things.  For  they  who  allow  only 
one  beginning  of  all  things,  either  ascribe  it  to 
God ;  or,  if  they  suppose  a  material  beginning, 
acknowledge  it  to  be  various  in  its  powers ;  so 
that  the  whole  dispute  comes  to  these  points  ; 
viz.,  either  that  nature  proceeds  from  Mercury,  or 
from  Penelope  and  all  her  suitors.* 

The  third  origin  of  Pan  seems  borrowed  by  the 
Greeks  from  the  Hebrew  mysteries,  either  by 
means  of  the  Egyptians  or  otherwise ;  for  it  re- 
lates to  the  state  of  the  world,  not  in  its  first 
creation,  but  as  made  subject  to  death  and  cor- 
ruption after  the  fall ;  and  in  this  state  it  was  and 
remains,  the  offspring  of  God  and  Sin,  or  Jupiter 
and  Reproach.  And,  therefore,  these  three 
several  accounts  of  Pan's  birth  may  seem  true,  if 
duly  distinguished  in  respect  of  things  and  times. 

*This  refers  to  the  confused  mixture  of  things,  as 
sung  by  Virgil : — 

"  Namque  canebat  uti  magnum  par  inane  coacta 
Senina  terrarumque  animaeque  marisque  f uisseot ; 
Et  liquidi  simul  ignis  ;  ut  his  exordia  primis 
Omnia,   et  ipse  tener  mundi  concreverit 
Ed.  vi.  31. 


tgo  WISDOM  OF  THE  ANCIENTS. 

For  this  Pan,  or  the  universal  nature  of  thing?, 
which  we  view  and  contemplate,  had  its  origin 
from  the  divine  Word  and  confused  matter,  first 
created  by  God  himself,  with  the  subsequent  in- 
troduction of  sin  and  consequently  corruption. 

The  Destinies,  or  the  natures  and  fates  of 
things,  are  justly  made  Pan's  sisters,  as  the  chain 
of  natural  causes  links  together  the  rise,  duration, 
and  corruption ;  the  exaltation,  degeneration,  and 
working ;  the  processes,  the  effects,  and  changes, 
of  all  that  can  any  way  happen  to  things. 

Horns  are  given  him,  broad  at  the  roots,  but 
narrow  and  sharp  at  the  top,  because  the  nature 
of  all  things  seem  pyramidal ;  for  individuals 
are  infinite,  but  being  collected  into  a  variety  of 
species,  they  rise  up  into  kinds,  and  these  again 
ascend,  and  are  contracted  into  generals,  till  at 
length  nature  may  seem  collected  to  a  point. 
And  no  wonder  if  Pan's  horns  reach  to  the 
heavens,  since  the  sublimities  of  nature,  or  ab- 
stract ideas,  reach  in  a  manner  to  things  divine  ; 
for  there  is  a  short  and  ready  passage  from 
metaphysics  to  natural  theology. 

Pan's  body,  or  the  body  of  nature,  is,  with 
great  propriety  and  elegance,  painted  shaggy  and 
hairy,  as  representing  the  rays  of  things  ;  for  rays 
are  as  the  hair,  or  fleece  of  nature,  and  more  or 
less  worn  by  all  bodies.  This  evidently  appears 
in  vision,  and  in  all  effects  or  operations  at  a  dis- 
tance ;  for  whatever  operates  thus  may  be  properly 
said  to  emit  rays.*  But  particularly  the  beard 

*  This  is  always  supposed  to  be  the  case  in  vision,  the 
mathematical  demonstrations  in  optics  proceeding  invaria- 
bly upon  the  assumption  of  this  phenomenon. 


WISDOM  OF  THE  ANCIENTS.  291 

v 

of  Pan  is  exceeding  long,  because  the  rays  of  the 
celestial  bodies  penetrate,  and  act  to  a  prodigious 
distance,  and  hava  descended  into  the  interior 
of  the  earth  so  far  as  to  change  its  surface  ;  and 
the  sun  himself,  when  clouded  on  its  upper  part, 
appears  to  the  eye  bearded. 

Again,  the  body  of  nature  is  justly  described 
biform,  because  of  the  difference  between  its 
superior  and  inferior  parts,  as  the  former,  for  their 
beauty,  regularity  of  motion,  and  influence  over 
the  earth,  may  be  properly  represented  by  the 
human  figure,  and  the  latter,  because  of  their 
disorder,  irregularity,  and  subjection  to  the  celes- 
tial bodies,  are  by  the  brutal.  This  biform  figure 
also  represents  the  participation  of  one  species 
with  another ;  for  there  appear  to  be  no  simple 
natures ;  but  all  participate  or  consist  of  two : 
thus  man  has  somewhat  of  the  brute,  the  brute 
somewhat  of  the  plant,  the  plant  somewhat  of 
the  mineral ;  so  that  all  natural  bodies  have  really 
two  faces,  or  consist  of  a  superior  and  an  inferior 
species. 

There  lies  a  curious  allegory  in  the  making  of 
Pan  goat-footed,  on  account  of  the  motion  of 
ascent  which  the  terrestrial  bodies  have  toward 
the  air  and  heavens;  for  the  goat  is  a  clambering 
creature,  that  delights  in  climbing  up  rocks  and 
precipices  ;  and  in  the  same  manner  the  matters 
destined  to  this  lower  globe  strongly  affect  to  rise 
upward,  as  appears  from  the  clouds  and  meteors. 

Pan's  arms,  or  the  ensigns  he  bears  in  his 
hands,  are  of  two  kinds — the  one  an  emblem  of 
harmony,  the  other  of  empire.  His  pipe,  com- 
posed of  seven  reeds,  plainly  denotes  the  consent 


292  WISDOM  OF  THE  ANCIENTS. 

** 

and  harmony,  or  the  concords  and  discords  of 
things,  produced  by  the  motion  of  the  seven 
planets.  His  crook  also  contains  a  fine  represent- 
ation of  the  ways  of  nature,  which  are  partly 
straight  and  partly  crooked ;  thus  the  staff,  hav- 
ing an  extraordinary  bend  toward  the  top,  denotes 
that  the  works  of  Divine  Providence  are  generally 
brought  about  by  remote  means,  or  in  a  circuit, 
as  if  somewhat  else  were  intended  rather  than  the 
effect  produced,  as  in  the  sending  of  Joseph  into 
Egypt,  etc.  So  likewise  in  human  government, 
they  who  sit  at  the  helm  manage  and  wind 
the  people  more  successfully  by  pretext  and  ob- 
lique courses,  than  they  could  by  such  as  are 
direct  and  straight ;  so  that,  in  effect,  all  sceptres 
are  crooked  at  the  top. 

Pan's  mantle,  or  clothing,  is  with  great  in- 
genuity made  of  a  leopard's  skin,  because  of  the 
spots  it  has  ;  for  in  like  manner  the  heavens  are 
sprinkled  with  stars,  the  sea  with  islands,  the 
earth  with  flowers,  and  almost  each  particular 
thing  is  variegated  or  wears  a  mottled  coat. 

The  office  of  Pan  could  not  be  more  lively 
expressed  than  by  making  him  the  god  of  hunters ; 
for  every  natural  action,  every  motion  and  pro- 
cess, is  no  other  than  a  chase  ;  thus  arts  and 
sciences  hunt  out  their  works,  and  human  schemes 
and  counsels  their  several  ends  ;  and  all  living 
creatures  either  hunt  out  their  aliment,  pursue 
their  prey,  or  seek  their  pleasures,  and  this  in  a 
skilful  and  sagacious  manner.*  He  is  also 

*  "Torraleacna  lupum  sequitur,  lupus  ipse  capellam  : 
Florentem  cytisum  sequitur  lasciva  capella." 

Virgil,  EcL  ii.  63, 


WISDOM  OF  THE  ANCIENTS.  293 

styled  the  god  of  the  rural  inhabitants  because  men 
in  this  situation  live  more  according  to  nature 
than  they  do  in  cities  and  courts,  where  nature  is 
so  corrupted  with  effeminate  arts,  that  the  saying 
of  the  poet  may  be  verified — 

— pars  minima  est  ipsa  puella  sui.* 

He  is  likewise  particularly  styled  President  of  the 
Mountains,  because  in  mountains  and  lofty  places 
the  nature  of  things  lies  more  open  and  exposed 
to  the  eye  and  the  understanding. 

In  his  being  called  the  messenger  of  the  gods, 
next  after  Mercury,  lies  a  divine  allegory,  as  next 
after  the  Word  of  God,  the  image  of  the  world 
is  the  herald  of  the  Divine  power  and  wisdom, 
according  to  the  expression  of  the  Psalmist,  "  The 
heavens  declare  the  glory  of  God,  and  the  firma- 
ment showeth  his  handiwork."  f 

Pan  is  delighted  with  the  company  of  the 
Nymphs ;  that  is,  the  souls  of  all  living  creatures 
are  the  delight  of  the  world ;  and  he  is  properly 
called  their  governor,  because  each  of  them  follows 
its  own  nature  as  a  leader,  and  all  dance  about 
their  own  respective  rings,  with  infinite  variety 
and  never-ceasing  motion.  And  with  these  con- 
tinually join  the  Satyrs  and  Sileni ;  that  is  youth 
and  age  ;  for  all  things  have  a  kind  of  young, 
cheerful,  and  dancing  time  ;  and  again  their  time 
of  slowness,  tottering,  and  creeping.  And  who- 
ever, in  a  true  light,  considers  the  motions  and 
endeavors  of  both  these  ages,  like  another  Demo- 
critus,  will  perhaps  find  them  as  odd  and  strange 

*  Ovid,  Rem.  Amoris,  T.  343.     Mart.  Epist 
t  Psalm  xix.  t 


294  WISDOM  OF  THE  ANCIENTS. 

as  the  gesticulations  and  antic  motions  of  the 
Satyrs  and  Sileni. 

The  power  he  had  of  striking  terrors  contains 
a  very  sensible  doctrine  ;  for  nature  has  implanted 
fear  in  all  living  creatures ;  as  well  to  keep  them 
from  risking  their  lives  as  to  guard  against  injuries 
and  violence ;  and  yet  this  nature  or  passion 
keeps  not  its  bounds,  but  with  just  and  profitable 
fears  always  mixes  such  as  are  vain  and  sense- 
less ;  so  that  all  things,  if  we  could  see  their 
insides,  would  appear  full  of  panic  terrors.  Thus 
mankind,  particularly  the  vulgar,  labor  under  a 
high  degree  of  superstitions,  which  is  nothing 
more  than  a  panic  dread  that  principally  reigns 
in  unsettled  and  troublesome  times. 

The  presumption  of  Pan  in  challenging  Cupid 
to  the  conflict,  denotes  that  matter  has  an  appe- 
tite and  tendency  to  a  dissolution  of  the  world, 
and  falling  back  to  its  first  chaos  again,  unless 
this  depravity  and  inclination  were  restrained  and 
subdued  by  a  more  powerful  concord  and  agree- 
ment of  things,  properly  expressed  by  Love  or 
Cupid  ;  it  is,  therefore,  well  for  mankind,  and  the 
state  of  all  things,  that  Pan  was  thrown  and 
conquered  in  the  struggle. 

His  catching  and  detaining  Typhon  in  the  net 
receives  a  similar  explanation  ;  for  whatever  vast 
and  unusual  swells,  which  the  word  Typhon  sig- 
nifies, may  sometimes  be  raised  in  nature,  as  in 
the  sea,  the  clouds,  the  earth,  or  the  like,  yet 
nature  catches,  entangles,  and  holds  all  such  out- 
rages and  insurrections  in  her  inextricable  net, 
wove  as  it  were  of  adamant. 

That  part  of  the  fable  which  attributes  the  dis- 


WISDOM  OF  THE  ANCIENTS.  295 

covery  of  lost  Ceres  to  Pan  while  he  was  hunting 
— a  happiness  denied  the  other  gods,  though  they 
diligently  and  expressly  sought  her — contains  an 
exceedingly  just  and  prudent  admonition  ;  viz., 
that  we  are  not  to  expect  the  discovery  of  things 
useful  in  common  life,  as  that  of  corn,  denoted 
by  Ceres,  from  abstract  philosophies,  as  if  these 
were  the  gods  of  the  first  order — no,  not  though 
we  used  our  utmost  endeavors  this  way — but  only 
from  Pan,  that  is,  a  sagacious  experience  and 
general  knowledge  of  nature,  which  is  often  found, 
even  by  accident,  to  stumble  upon  such  discov- 
eries while  the  pursuit  was  directed  another  way. 

The  event  of  his  contending  with  Apollo  in 
music  affords  us  a  useful  instruction,  that  may 
help  to  humble  the  human  reason  and  judgment, 
which  is  too  apt  to  boast  and  glory  in  itself. 
There  seem  to  be  two  kinds  of  harmony — the 
one  of  Divine  Providence,  the  other  of  human 
reason;  but  the  government  of  the  world,  the 
administration  of  its  affairs,  and  the  more  secret 
Divine  judgments,  sound  harsh  and  dissonant 
to  human  ears  or  human  judgment ;  and  though 
this  ignorance  be  justly  rewarded  with  asses' 
ears,  yet  they  are  put  on  and  worn,  not  openly, 
but  with  great  secrecy ;  nor  is  the  deformity  of 
the  things  seen  or  observed  by  the  vulgar. 

We  must  not  find  it  strange  if  no  amours  are  re- 
lated of  Pan  besides  his  marriage  with  Echo  ;  for 
nature  enjoys  itself,  and  in  itself  all  other  things. 
He  that  loves  desires  enjoyment,  but  in  profusion 
there  is  no  room  for  desire  ;  and  therefore  Pan, 
remaining  content  with  himself,  has  no  passion 
unless  it  be  for  discourse,  which  is  well  shadowed 


296  WISDOM  OF  THE  ANCIENTS. 

out  by  Echo  or  talk,  or  when  it  is  more  accurate, 
by  Syrinx  or  writing.*  But  Echo  makes  a  most 
excellent  wife  for  Pan,  as  being  no  other  than 
genuine  philosophy,  which  faithfully  repeats  his 
words,  or  only  transcribes  exactly  as  nature  dic- 
tates ;  thus  representing  the  true  image  and 
reflection  of  the  world  without  adding  a  tittle. 

It  tends  also  to  the  support  and  perfection  of 
Pan  or  nature  to  be  without  offspring  ;  for  the 
world  generates  in  its  parts,  and  not  in  the  way 
of  a  whole,  as  wanting  a  body  external  to  itself 
wherewith  to  generate. 

Lastly,  for  the  supposed  or  spurious  prattling 
daughter  of  Pan,  it  is  an  excellent  addition  to  the 
fable,  and  aptly  represents  the  talkative  philoso- 
phies that  have  at  all  times  been  stirring,  and 
filled  the  world  with  idle  tales,  being  ever  barren, 
empty,  and  servile,  though  sometimes  indeed 
diverting  and  entertaining,  and  sometimes  again 
troublesome  and  importunate. 

VII.— PERSEUS,*  OR  WAR. 

EXPLAINED   OF   THE    PREPARATION    AND    CONDUCT 
NECESSARY   TO   WAR. 

'*  THE  fable  relates,  that  Perseus  was  dispatched 
from  the  east  by  Pallas,  to  cut  off  Medusa's  head, 
who  had  committed  great  ravage  upon  the  people 
of  the  west ;  for  this  Medusa  was  so  dire  a  mon- 
ster as  to  turn  into  stone  all  those  who  but  looked 
upon  her.  .  She  was  a  Gorgon,  and  the  only  mor- 

*  Syrinx  signifying  a  reed,  or  the  ancient  oem, 
t  Ovid,  Metam.,  b.  iv. 


WISDOM  OF  THE  ANCIENTS.          297 

tal  one  of  the  three,  the  other  two  being  invul- 
nerable. Perseus,  therefore,  preparing  himself 
for  this  grand  enterprise,  had  presents  made  him 
from  three  of  the  gods  :  Mercury  gave  him  wings 
for  his  heels  ;  Pluto,  a  helmet ;  and  Pallas,  a  shield 
and  a  mirn  .  But  though  he  was  now  so  well 
equipped,  he  posted  not  directly  to  Medusa,  but 
first  turned  aside  to  the  Crese,  who  were  half- 
sisters  to  the  Gorgons.  These  Greas  were  gray- 
headed,  and  'ike  old  women  from  their  birth, 
having  among  them  ^11  three  but  one  eye,  and 
one  tooth,  whLh.  as  they  had  occasion  to  go  out, 
they  each  ^  'ore  by  turns,  and  laid  them  down 
again  upon  c  mlng  back.  This  eye  and  this 
tooth  they  le..t  to  Perseus,  who  now  judging 
himself  sufficiently  furnished,  he,  without  further 
stop,  flies  swiftly  away  to  Medusa,  and  finds  her 
asleep.  But  not  venturing  his  eyes,  for  fear  she 
should  awake,  he  turned  his  head  aside,  and 
viewed  her  in  Pallas'  mirror ;  and  thus  directing 
his  stroke,  cut  off  her  head  ;  when  immediately, 
from  the  gushing  blood,  there  darted  Pegasus, 
•winged.  Perseus  now  inserted  Medusa's  head 
into  Pallas'  shield,  which  thence  retained  the 
faculty  of  astonishing  and  benumbing  all  who 
looked  on  it." 

This  fable  seems  invented  to  show  the  prudent 
method  of  choosing,  undertaking,  and  conduct 
ing  a  war ;  and,  accordingly,  lays  down  three 
useful  precepts  about  it,  as  if  they  were  the  pre- 
cepts of  Pallas. 

(i)  The  first  is,  that  no  prince  should  be  over- 
solicitous  to  subdue  a  neighboring  nation  ;  for 
the  method  of  enlarging  an  empire  is  very  differ- 


2QS  WISDOM  OF  THE  ANCIENTS. 

ent  from  that  of  increasing  an  estate.  Regard 
is  justly  had  to  contiguity,  or  adjacency,  in  pri- 
vate lands  and  possessions  ;  but  in  the  extend- 
ing of  empire,  the  occasion,  the  facility  and  ad- 
vantage of  a  war  are  to  be  regarded  instead  of 
vicinity.  It  is  certain  that  the  Romans,  at  the 
time  they  stretched  but  little  beyond  Liguria  to 
the  west,  had  by  their  arms  subdued  the  provinces 
as  far  as  Mount  Taurus  to  the  east.  And  thus 
Perseus  readily  undertook  a  very  long  expedition 
even  from  the  east  to  the  extremities  of  the  west. 

The  second  precept  is,  that  the  cause  of  the 
war  be  just  and  honorable  ;  for  this  adds  alacrity 
both  to  the  soldiers  and  people  who  find  the  sup- 
plies ;  procures  aids,  alliances,  and  numerous 
other  conveniences.  Now  there  is  no  cause  of 
war  more  just  and  laudable  than  the  suppressing 
of  tyranny,  by  which  a  people  are  dispirited,  be- 
numbed, or  left  without  life  and  vigor,  as  at  the 
sight  of  Medusa. 

Lastly,  it  is  prudently  added,  that  as  there  were 
three  of  the  Gorgons,  who  represent  war,  Perseus 
singled  her  out  for  his  expedition  that  was  mortal; 
•which  affords  this  precept,  that  such  kinds  of  war 
should  be  chosen  as  may  be  brought  to  a  con- 
clusion, with  pursuing  vast  and  infinite  hopes. 

Again,  Perseus'  setting-out  is  extremely  well 
adapted  to  his  undertaking,  and  in  a  manner  com- 
mands success ;  he  received  dispatch  from  Mer- 
cury, secrecy  from  Pluto,  and  foresight  from 
Pallas.  It  also  contains  an  excellent  allegory, 
that  the  wings  ^iven  him  by  Mercury  were  for 
his  heels,  not  for  his  shoulders ;  because  expedi- 
tion is  not  so  much  required  in  the  first  prepanv 


WISDOM  OF  THE  ANCIENTS.  299 

tions  for  war,  as  in  the  subsequent  matters,  that 
administer  to  the  first  ;  for  there  is  no  error  more 
frequent  in  war,  than,  after  brisk  preparations, 
to  halt  for  subsidiary  forces  and  effective  supplies. 

The  allegory  of  Pluto's  helmet,  rendering  men 
invisible  and  secret,  is  sufficiently  evident  of  it- 
self ;  but  the  mystery  of  the  shield  and  the  mirror 
lies  deeper,  and  denotes  that  not  only  a  prudent 
caution  must  be  had  to  defend,  like  the  shield, 
but  also  such  an  address  and  penetration  as  may 
discover  the  strength,  the  motions,  the  counsels 
and  designs  of  the  enemy;  like  the  mirror  of 
Pallas. 

But  though  Perseus  may  now  seem  extremely 
well  prepared,  there  still  remains  the  most  impor- 
tant thing  of  all ;  before  he  enters  upon  the  war, 
he  must  of  necessity  consult  the  Greae.  These 
Greae  are  treasons  ;  half,  but  degenerate  sisters  of 
the  Gorgons,  who  are  representatives  of  war  :  for 
wars  are  generous  and  noble  ;  but  treasons  base 
and  vile.  The  Greoe  are  elegantly  described  as 
hoary-headed,  and  like  old  women  from  their 
birth  ;  on  account  of  the  perpetual  cares,  fears,  and 
trepidations  attending  traitors.  Their  force,  also, 
before  it  breaks  out  into  open  revolt,  consists 
either  in  an  eye  or  a  tooth  ;  for  all  faction,  alienated 
from  a  state,  is  both  watchful  and  biting ;  and  this 
eye  and  tooth  are,  as  it  were,  common  to  all  the  dis- 
affected ;  because  whatever  they  learn  and  know 
is  transmitted  from  one  to  another,  as  by  the  hands 
of  faction.  And  for  the  tooth,  they  all  bite  with 
the  same  ;  and  clamor  with  one  throat ;  so  that 
each  of  them  singly  expresses  the  multitude. 

These    Greae,    therefore,  must   be   prevailed 


300        WISDOM  OF  r::~  AXCIENTS. 

upon  by  Perseus  to  lend  him  their  eye  and  their 
tooth ;  the  eye  to  give  him  indications,  and  make 
discoveries  ;  the  tooth  for  sowing  rumors,  raising 
envy,  and  stirring  up  the  minds  of  the  people. 
And  when  all  these  things  are  thus  disposed  and 
prepared,  then  follows  the  action  of  the  war. 

He  finds  Medusa  asleep ;  for  whoever  under- 
takes a  war  with  prudence,  generally  falls  upon 
the  enemy  unprepared,  and  nearly  in  a  state  of 
security  ;  and  here  is  the  occasion  for  Pallas' 
mirror:  for  it  is  common  enough,  before  the 
danger  presents  itself,  to  see  exactly  into  the 
state  and  posture  of  the  enemy ;  but  the  princi- 
pal use  of  the  glass  is,  in  the  very  instant  of 
danger,  to  discover  the  manner  thereof,  and  pre- 
vent consternation  ;  which  is  the  thing  intended 
by  Perseus'  turning  his  head  aside,  and  viewing 
the  enemy  in  the  glass.* 

Two  effects  here  follow  the  conquest:  i.  The 
darting  forth  of  Pegasus ;  which  evidently  de- 
notes fame,  that  flies  abroad,  proclaiming  the 
victory  far  and  near.  2  The  bearing  of  Me- 
dusa's head  in  the  shield,  which  is  the  greatest 
possible  defence  and  safeguard  ;  for  one  grand 
and  memorable  enterprise,  happily  accomplished, 
bridles  all  the  motions  and  attempts  of  the  enemy, 
stupefies  disaffection,  and  quells  commotions. 

*  Thus  it  is  the  excellence  of  a  general  early  to  discover 
what  turn  the  battle  is  likely  to  take,  and  looking  prudently 
behind,  as  well  as  before,  to  pursue  a  victory  so  as  not  t« 
be  unprovided  for  a  retreat. 


WISDOM  Of  TH&  ANCIEtfTS.  301 

VIII.— ENDYMION,  OR  A  FAVORITE. 

EXPLAINED  OF  COURT  FAVORITES. 

THE  goddess  Luna  is  said  to  have  fallen  in 
Jove  with  the  shepherd  Endymion,  and  to  have 
carried  on  her  amours  with  him  in  a  new  and 
singular  manner ;  it  being  her  custom,  while  he 
lay  reposing  in  his  native  cave,  under  Mount 
Latmus,  to  descend  frequently  from  her  sphere, 
enjoy  his  company  while  he  slept,  and  then  go 
up  to  heaven  again.  And  all  this  while,  Encly- 
mion's  fortune  was  no  way  prejudiced  by  his 
inactive  and  sleepy  life,  the  goddess  causing  his 
flocks  to  thrive,  and  grow  so  exceeding  numerous, 
that  none  of  the  other  shepherds  could  compare 
with  him. 

EXPLANATION. — This  fable  seems  to  describe 
the  tempers  and  dispositions  of  princes,  who,  be- 
ing thoughtful  and  suspicious,  do  not  easily  ad- 
mit to  their  privacies  such  men  as  are  prying, 
curious  and  vigilant,  or,  as  it  were,  sleepless  ; 
but,  rather,  such  as  are  of  an  easy,  obliging  nat- 
ure, and  indulge  them  in  their  pleasures,  with- 
out seeking  anything  further  ;  but  seeming  igno- 
rnnl:,  insensible,  or,  as  it  were,  lulled  asleep  be- 
fore them.  *  Princes  usually  treat  such  persons 

*  It  may  be  remembered  that  the  Athenian  peasant 
voted  for  the  banishment  of  Aristides,  because  he  was 
called  the  Just.  Shakespeare  forcibly  expresses  th«  same 
thought : — 

"Let  me  have  men  about  me  that  are  fit; 
Sleek-headed  men,  and  such  as  sleep  o'  nights : 


3<M  WISDOM  OF  THE  ANCIENTS. 

familiarly ;  and,  quitting  their  throne  like  Luna, 
think  they  may  with  safety  unbosom  to  them.  This 
temper  was  very  remarkable  in  Tiberius,  a  prince 
exceeding  difficult  to  please,  and  who  had  no  favo- 
rites but  those  that  perfectly  understood  his  way, 
and,  at  the  same  time,  obstinately  dissembled 
their  knowledge,  almost  to  a  degree  of  stupidity. 

The  cave  is  not  improperly  mentioned  in  the 
fable ;  it  being  a  common  thing  for  the  favorites 
of  a  prince  to  have  their  pleasant  retreats, 
whither  to  invite  him,  by  way  of  relaxation, 
though  without  prejudice  to  their  own  fortunes  ; 
these  favorites  usually  making  a  good  provision 
for  themselves. 

For  though  their  prince  should  not,  perhaps, 
promote  them  to  dignities,  yet,  out  of  real  affec- 
tion, and  not  only  for  convenience,  they  gener- 
ally feel  the  enriching  influence  of  his  bounty. 

IX.— THE  SISTER  OF  THE  GIANTS,  OR 
FAME. 

EXPLAINED  OF  PUBLIC  DETRACTION. 

THE  poets  relate,  that  the  giants,  produced 
from  the  earth,  made  war  upon  Jupiter  and  the 
other  gods,  but  were  repulsed  and  conquered  by 

Yond'  Cassius  has  a  lean  and  hungry  look  ; 
He  thinks  too  much :  such  men  are  dangerous." 

If  Bacon  had  completed  his  intended  work  upon  "  Sym- 
pathy  and  Antipathy,"  the  constant  hatred  evinced  by 
ignorance  of  intellectual  superiority,  originating  some- 
times in  the  painful  feeling  of  inferiority,  sometimes  in  the 
fear  of  worldly  injury,  would  not  have  escaped  his  no  tic*. 


WISDOM  OF  THE  ANCIENTS.          303 

thunder ;  whereat  the  earth,  provoked,  brought 
forth  Fame,  the  youngest  sister  of  the  giants,  in 
revenge  for  the  death  of  her  sons. 

EXPLANATION. — The  meaning  of  the  fable 
seems  to  be  this :  the  earth  denotes  the  nature 
of  the  vulgar,  who  are  always  swelling,  and  rising 
against  their  rulers,  and  endeavoring  at  changes. 
This  disposition,  getting  a  fit  opportunity,  breeds 
rebels  and  traitors,  who,  with  impetuous  rage, 
threaten  and  contrive  the  overthrow  and  de- 
struction of  princes. 

And  when  brought  under  and  subdued,  the 
sztme  vile  and  restless  nature  of  the  people,  im- 
patient of  peace,  produces  rumors,  detractions, 
slanders,  libels,  etc.,  to  blacken  those  in  authority ; 
so  that  rebellious  actions  and  seditious  rumors, 
di  ffer  not  in  origin  and  stock,  but  only  as  it  were 
in  sex ;  treasons  and  rebellions  being  the  brothers, 
and  scandal  or  detraction  the  sister. 

X.— ACTEON  AND  PENTHEUS,  OR  A 

CURIOUS  MAN. 

EXPLAINED   OF   CURIOSITY,   OR  PRYING   INTO  THE 
SECRETS   OF   PRINCES   AND   DIVINE   MYSTERIES. 

THE  ancients  afford  us  two  examples  for  sup- 

Sressing  the  impertinent  curiosity  of  mankind,  in 
iving  into  secrets  and  impudently  longing  and 
endeavoring  to  discover  them.  The  one  of  these 
Is  in  the  person  of  Acteon,  and  the  other  in  that  of 
Pentheus.  Acteon,  undesignedly  chancing  to  see 
Diana  naked,  was  turned  into  a  stag,  and  torn  to 
pieces  by  his  own  hounds.  And  Pentheus,  desir- 


304          WISPQM  OF  THE  ANCIENTS. 

ing  to  pry  into  the  hidden  mysteries  of  Bacchus* 
sacrifice,  and  climbing  a  tree  for  that  purpose, 
was  struck  with  a  frenzy.  This  frenzy  of  Pen- 
theus  caused  him  to  see  things  double,  particularly 
the  sun,  and  his  own  city  Thebes,  so  that  run- 
ning homeward,  and  immediately  espying  another 
Thebes,  he  runs  toward  that ;  and  thus  continues 
incessantly  tending  first  to  the  one,  and  then  to 
the  other,  without  coming  at  either. 

EXPLANATION. — The  first  of  these  fables  may 
relate  to  the  secrets  of  princes,  and  the  second  to 
divine  mysteries.  For  they  who  are  not  intimate 
with  a  prince,  yet  against  his  will  have  a  knowl- 
edge of  his  secrets,  inevitably  incur  his  dis- 
pleasure ;  and  therefore,  being  aware  that  they 
are  singled  out,  and  all  opportunities  watched 
against  them,  they  lead  the  life  of  a  stag,  full 
of  fears  and  suspicions.  It  likewise  frequently 
happens  that  their  servants  and  domestics  accuse 
them  and  plot  their  overthrow,  in  order  to  pro- 
cure favor  with  the  prince ;  for  whenever  the  king 
manifests  his  displeasure,  the  person  it  falls  upon 
must  expect  his  servants  to  betray  him,  and  worry 
him  down,  as  Acteon  was  worried  by  his  own  dogs. 

The  punishment  of  Pentheus  is  of  another  kind; 
for  they  who,  unmindful  of  their  mortal  state, 
rashly  aspire  to  divine  mysteries,  by  climbing  the 
heights  of  nature  and  philosophy,  here  represented 
by  climbing  a  tree — their  fate  is  perpetual  in- 
constancy, perplexity,  and  instability  of  judgment. 
For  as  there  is  one  light  of  nature,  and  another 
light  that  is  divine,  they  see,  as  it  were,  two  suns. 
And  as  the  actions  of  life,  and  the  determinations 


WISDOM  OF  THE  ANCIENTS.  30$ 

of  the  will,  depend  upon  the  understanding,  they 
are  distracted  as  much  in  opinion  as  in  will;  and 
therefore  judge  very  inconsistently,  or  contra- 
dictorily ;  and  see,  as  it  were,  Thebes  double ; 
for  Thebes  being  the  refuge  and  habitation  of 
Pentheus,  here  denotes  the  ends  of  actions ; 
whence  they  know  not  what  course  to  take,  but 
remaining  undetermined  and  unresolved  in  their 
views  and  designs,  they  are  merely  driven  about 
by  every  sudden  gust  and  impulse  of  the  mind. 

XL— ORPHEUS,  OR  PHILOSOPHY. 

EXPLAINED  OF  NATURAL  AND  MORAL  PHILOSOPHY. 

INTRODUCTION. — The  fable  of  Orpheus,  though 
trite  and  common,  has  never  been  well  inter- 
preted, and  seems  to  hold  out  a  picture  of  uni- 
versal philosophy ;  for  to  this  sense  may  be  easily 
transferred  what  is  said  of  his  being  a  wonderful 
and  perfectly  divine  person,  skilled  in  all  kinds 
of  harmony,  subduing  and  drawing  all  things 
after  him  by  sweet  and  gentle  methods  and  modu- 
lations. For  the  labors  of  Orpheus  exceed  the 
labors  of  Hercules,  both  in  power  and  dignity, 
as  the  works  of  knowledge  exceed  the  works  of 
strength. 

FABLE. — Orpheus  having  his  beloved  wife 
snatched  from  him  by  sudden  death,  resolved 
upon  descending  to  the  infernal  regions,  to  try 
if,  by  the  power  of  his  harp,  he  could  reobtain 
her.  And,  in  effect,  he  so  appeased  and  soothed 
the  infernal  powers  by  the  melody  and  sweet- 
ness of  his  harp  and  voice,  that  they  indulged 

20 


306  WISDOM  OF  THE  ANCIENTS. 

him  the  liberty  of  taking  her  back,  on  condition 
that  she  should  follow  him  behind,  and  he  not 
turn  to  look  upon  her  till  they  came  into  open 
day ;  but  he  through  the  impatience  of  his  care 
and  affection,  and  thinking  himself  almost  past 
danger,  at  length  looked  behind  him,  where- 
by the  condition  was  violated,  and  she  again 
precipitated  to  Pluto's  regions.  From  this  time 
Orpheus  grew  pensive  and  sad,  a  hater  of  the  sex, 
and  went  into  solitude,  where,  by  the  same  sweet- 
ness of  his  harp  and  voice,  he  first  drew  the  wild 
beasts  of  all  sorts  about  him  ;  so  that  forgetting 
their  natures,  they  were  neither  actuated  by  re- 
venge, cruelty,  lust,  hunger,  or  the  desire  of  prey, 
but  stood  gazing  about  him,  in  a  tame  and  gentle 
manner,  listening  attentively  to  his  music.  Nay, 
so  great  was  the  power  and  efficacy  of  his  har- 
mony, that  it  even  caused  the  trees  and  stones 
to  remove,  and  place  themselves  in  a  regular 
manner  about  him.  When  he  had  for  a  time, 
and  with  great  admiration,  continued  to  do  this, 
at  leagth  the  Thracian  women,  raised  by  the 
instigation  of  Bacchus,  first  blew  a  deep  and 
hoarse-sounding  horn,  in  such  an  outrageous 
manner,  that  it  quite  drowned  the  music  of 
Orpheus.  And  thus  the  power  which,  as  the  link 
of  their  society,  held  all  things  in  order,  being 
dissolved,  disturbance  reigned  anew ;  each  creat- 
ure returned  to  its  own  nature,  and  pursued  and 
preyed  upon  its  fellow,  as  before.  The  rocks 
and  woods  also  started  back  to  their  former 
places ;  and  even  Orpheus  himself  was  at  last 
torn  to  pieces  by  these  female  furies,  and  his 
limbs  scattered  all  over  the  desert,  But,  in  sor- 


WISDOM  OF  THE  ANCIENTS.  307 

row  and  revenge  for  his  death,  the  river  Helicon, 
sacred  to  the  Muses,  hid  its  waters  under  ground, 
and  rose  again  in  other  places. 

EXPLANATION. — The  fable  receives  this  expla- 
nation. The  music  of  Orpheus  is  of  two  kinds  ; 
one  that  appeases  the  infernal  powers,  and  the 
other  that  draws  together  the  wild  beasts  and 
trees.  The  former  properly  relates  to  natural, 
and  the  latter  to  moral  philosophy,  or  civil  society. 
The  reinstatement  and  restoration  of  corruptible 
things  is  the  noblest  work  of  natural  philosophy  ; 
and,  in  a  less  degree,  the  preservation  of  bodies  in 
their  own  state,  or  a  prevention  of  their  dissolution 
and  corruption.  And  if  this  be  possible,  it  can 
certainly  be  effected  no  other  way  than  by  proper 
and  exquisite  attemperations  of  nature  ;  as  it  were 
by  the  harmony  and  fine  touching  of  the  harp. 
But  as  this  is  a  thing  of  exceeding  great  difficulty, 
the  end  is  seldom  obtained ;  and  that,  probably, 
for  no  reason  more  than  a  curious  and  unseason- 
able impatience  and  solicitude. 

And,  therefore,  philosophy,  being  almost  un- 
equal to  the  task,  has  cause  to  grow  sad,  and  hence 
betakes  itself  to  human  affairs,  insinuating  into 
men's  minds  the  love  of  virtue,  equity,  and 
peace,  by  means  of  eloquence  and  persuasion ; 
thus  forming  men  into  societies  ;  bringing  them 
under  laws  and  regulations  ;  and  making  them 
forget  their  unbridled  passions  and  affections, 
so  long  as  they  hearken  to  precepts  and  submit 
to  discipline.  And  thus  they  soon  after  build 
themselves  habitations,  form  cities,  cultivate  Inncls, 
plant  orchards,  gardens,  etc,  So  that  they  may 


WISDOM  OF  Tff£  ANCIENTS. 

not  improperly  be  said  to  remove  and  call  the 
trees  and  stones  together. 

And  this  regard  to  civil  affairs  is  justly  and 
regularly  placed  after  diligent  trial  made  for  re- 
storing the  mortal  body ;  the  attempt  being  frus- 
trated in  the  end — because  the  unavoidable  neces- 
sity of  death,  thus  evidently  laid  before  mankind, 
animates  them  to  seek  a  kind  of  eternity  by 
works  of  perpetuity,  character,  and  fame. 

It  is  also  prudently  <  "ded,  that  Orpheus  was 
afterward  averse  to  women  and  wedlock,  be- 
cause the  indulgence  of  a  married  state,  and  the 
natural  affections  which  men  have  for  their  chil- 
dren, often  prevent  them  from  entering  upon  any 
grand,  noble,  or  meritorious  enterprise  for  the 
public  good ;  as  thinking  it  sufficient  to  obtain 
immortality  by  their  descendants,  without  endeav- 
oring at  great  actions. 

And  even  the  works  of  knowledge,  though  the 
most  excellent  among  human  things,  have  their 
periods  ;  for  after  kingdoms  and  commonwealths 
Lave  flouris.-ed  T  a  time,  disturbances,  seditions, 
And  wars,  often  arise,  in  the  din  whereof,  first  the 
laws  are  silent,  and  not  heard  :  and  then  men 
leturn  to  their  own  depraved  natures — whence 
<mltivated  lands  and  cities  oon  become  desolate 
and  waste.  And  if  this  disorder  continues,  learn- 
ing and  philosophy  is  infallibly  torn  to  pieces; 
j;o  that  only  some  scattered  fragments  thereof  can 
nfterward  be  found  up  and  down,  in  a  few  places, 
like  planks  after  a  shipwreck.  And  barbarous 
limes  succeeding,  the  river  Helicon  dips  under- 
ground ;  that  is,  letters  arc  buried,  till  thing1* 
I  laving  undergone  their  doe  course  of  changes. 


WISDOM  OF  Tf/2  AlVCtENTS.  309 

learning  rises  again,  and  shows  its  head,  though 
seldom   in  the    same   place,  but  in   some  c  her 

nation.  * 

XII.— CCELUM,  OR  BEGINNINGS. 

EXPLAINED  OF    THE   CREATION,  OR   ORIGIN    OF  ALL, 
THINGS 

THE  poets  relate,  that  Coelum  was  the  most 
ancient  of  all  the  gods  ;  that  his  parts  of  genera- 
tion were  cut  off  by  his  son  Saturn  ;  that  Saturn 
had  a  numerous  offspring,  but  devoured  all  his 
sons,  as  soon  as  they  were  born  ;  that  Jupiter  at 
length  escaped  the  common  fate  ;  and  when  grown 
up,  drove  his  father  Saturn  into  Tartarus  ;  usurped 
the  kingdom  ;  cut  off  his  father's  genitals,  with  the 
same  knife  wherewith  Saturn  had  dismembered 
Ccelum,  and,  throwing  them  into  the  sea,  thence 
sprung  Venus. 

Before  Jupiter  was  well  established  in  his  em- 
pire, two  memorable  wars  were  made  upon  him ; 
the  first  by  the  Titans,  in  subduing  of  whom,  SoL, 
the  only  one  of  the  Titans  who  favored  Jupiter, 
performed  him  singular  service ;  the  second  by 
the  giants,  who  being  destroyed  and  subdued  by 
the  thunder  and  arms  of  Jupiter,  he  now  reigned 
secure. 

*  Thus  we  see  that  Orpheus  denotes  learning;  Eurydice, 
things,  or  the  subject  of  learning  ;  Bacchus,  and  the  Thra- 
cian  women,  men's  ungoverned  passions  and  appetites,  etc. 
And  ia  the  same  manner  all  the  ancient  fables  might  bo 
familiarly  illustrated,  and  brought  down  to  the  capacities 
of  children. 


310  WISDOM  OF  TIIX  A.\CIENTS. 

EXPLANATION. — This  fable  appears  to  be  an 
enigmatical  account  of  the  origin  of  all  things, 
not  greatly  differing  from  the  philosophy  after- 
ward embraced  by  Democritus,  who  expressly 
asserts  the  eternity  of  matter,  but  denies  the  eter- 
nity of  the  world ;  thereby  approaching  to  the 
truth  of  sacred  writ,  which  makes  chaos,  or  unin- 
formed matter  to  exist  before  the  six  days' 
works. 

The  meaning  of  the  fable  seems  to  be  this: 
Ccelum  denotes  the  concave  space,  or  vaulted 
roof  that  incloses  all  matter,  and  Saturn  the  mat- 
ter itself,  which  cuts  off  all  power  of  generation 
from  his  father ;  as  one  and  the  same  quality  of 
matter  remains  invariably  in  nature,  without  addi- 
tion or  diminution.  But  the  agitations  and  strug- 
gling motions  of  matter,  first  produced  certain 
imperfect  and  ill-joined  composition  of  things,  as 
it  were  so  many  first  rudiments,  or  essays  of 
worlds  ;  till,  in  process  of  time,  there  arose  a 
fabric  capable  of  preserving  its  form  and  structure. 
Whence  the  first  age  was  shadowed  out  by  the 
reign  of  Saturn ;  who,  on  account  of  the  tre- 
quent  dissolutions,  and  short  durations  of  things, 
was  said  to  devour  his  children.  And  the  second 
age  was  denoted  by  the  reign  of  Jupiter ;  who 
thrust,  or  drove  those  frequent  and  transitory 
changes  into  Tartarus — a  place  expressive  of  dis- 
order. This  place  seems  to  be  the  middle  space, 
between  the  lower  heavens  and  the  internal  parts 
of  the  earth,  wherein  disorder,  imperfection, 
mutation,  mortality,  destruction,  and  corruption 
are  principally  found. 

Venus  was  not  born  during  the  former  genera- 


WISDOM  OF  THE  ANCIENTS.  311 

tion  of  things,  under  the  reign  of  Saturn  ;  for  while 
discord  and  jar  had  the  upper  hand  of  concord 
and  uniformity  in  the  matter  of  the  universe,  a 
change  of  the  entire  structure  was  necessary. 
And  in  this  manner  things  were  generated  and 
destroyed,  before  Saturn  was  dismembered.  But 
when  this  manner  of  generation  ceased,  there 
immediately  followed  another,  brought  about  by 
Venus,  or  a  perfect  and  established  harmony  of 
things ;  whereby  changes  were  wrought  in  the 
parts,  while  the  universal  fabric  remained  entire 
and  undisturbed.  Saturn,  however,  is  said  to  be 
thrust  out  and  dethroned,  not  killed,  and  become 
extinct ;  because,  agreeably  to  the  opinion  of 
Democritus,  the  world  might  relapse  into  its  old 
confusion  and  disorder,  which  Lucretius  hoped 
would  not  happen  in  his  time.* 

But  now,  when  the  world  was  compact,  and  held 
together  by  its  own  bulk  and  energy,  yet  there 
was  no  rest  from  the  beginning  ;  for  first,  ther«f 
followed  considerable  motions  and  disturbances 
in  the  celestial  regions,  though  so  regulated  and 
moderated  by  the  power  of  the  Sun,  prevailing 
over  the  heavenly  bodies,  as  to  continue  the  world 
in  its  state.  Afterward  there  followed  the  likft 
in  the  lower  parts,  by  inundations,  storms,  winds, 
general  earthquakes,  etc.,  which,  however,  being; 
subdued  and  kept  under,  there  ensued  a  mor<! 
peaceable  and  lasting  harmony,  and  consent  of 
things. 

It  may  be  said  of  this  fable,  that  it  include* 
philosophy;  and  again,  that  philosophy  include  I 

*  "  Quod  procul  a  nobis  flectat  Fortuna  gubernansj 
£t  ratio  potius  quam  res  persuadeat  ipsa." 


312  WISDOM  OF  THE  ANCIENTS. 

the  fable ;  for  we  know,  by  faith,  that  all  these 
things  are  but  the  oracle  of  sense,  long  since 
ceased  and  decayed ;  but  the  matter  and  fabric 
of  the  world  being  justly  attributed  to  a  creator. 

XIIL— PROTEUS,  OR  MATTER. 

EXPLAINED    OF    MATTER   AND    ITS    CHANGES. 

PROTEUS,  according  to  the  poets  was  Neptune's 
herdsman  ;  an  old  man,  and  a  most  extraordinary 
prophet,  who  understood  things  past  and  present, 
as  well  as  future  ;  so  that  besides  the  business  of 
divination,  he  was  the  revealer  and  interpreter  of 
all  antiquity,  and  secrets  of  every  kind.  He 
lived  in  a  vast  cave,  where  his  custom  was  to  tell 
over  his  herd  of  sea-calves  at  noon,  and  then  to 
sleep.  Whoever  consulted  him,  had  no  other 
way  of  obtaining  an  answer,  but  by  binding  him 
with  manacles  and  fetters  ;  when  he,  endeavoring 
to  free  himself,  would  change  into  all  kinds  of 
shapes  and  miraculous  forms :  as  of  fire,  water, 
wild  beasts,  etc. ;  till  at  length  he  resumed  his 
own  shape  again. 

EXPLANATION. — This  fable  seems  to  point  at 
the  secrets  of  nature,  and  the  states  of  matter. 
For  the  person  of  Proteus  denotes  matter,  the 
oldest  of  all  things,  after  God  himself ;  *  that 
resides,  as  in  a  cave,  under  the  vast  concavity  of 
the  heavens.  He  is  represented  as  the  servant 
of  Neptune,  because  the  various  operations  and 
modifications  of  matter  are  principally  wrought 
in  a  fluid  state.  The  herd,  or  flock  of  Proteus, 

*  Proteus  properly  signifies  primary,  oldest  or  first. 


seems  to  be  no  other  than  the  several  kinds  of 
animals,  plants,  and  minerals,  in  which  matter 
appears  to  diffuse  and  spend  itself  ;  so  that  after 
having  formed  these  several  species,  and  as  it 
were  finished  its  task,  it  seems  to  sleep  and  repose, 
without  otherwise  attempting-  to  produce  any  new 
ones.  And  this  is  the  moral  of  Proteus'  count- 
ing his  herd,  then  going  to  sleep. 

This  is  said  to  be  done  at  noon,  not  in  the 
morning  or  evening  ;  by  which  is  meant  the  time 
best  fitted  and  disposed  for  the  production  of 
species,  from  a  matter  duly  prepared,  and  made 
ready  beforehand,  and  now  lying  in  a  middle  state, 
between  its  first  rudiments  and  decline ;  which, 
w.2  learn  from  sacred  history,  was  the  case  at  the 
time  of  the  creation ;  when  by  the  efficacy  of  the 
divine  command,  matter  directly  came  together, 
without  any  transformation  or  intermediate 
changes,  which  it  affects ;  instantly  obeyed  the 
older,  and  appeared  in  the  form  of  creatures. 

And  thus  far  the  fable  reaches  of  Proteus,  and 
his  flock,  at  liberty  and  unrestrained.  For  the 
universe,  with  the  common  structures  and  fabrics 
of  tb.e  creatures,  is  the  face  of  matter,  not  under 
constraint,  or  as  the  flock  wrought  upon  and 
tortured  by  human  means.  But  if  any  skilful 
minister  of  nature  shall  apply  force  to  matter,  and 
by  design  torture  and  vex  it,  in  order  to  its 
annihilation,  it,  on  the  contrary,  being  brought 
under  this  necessity,  changes  and  transforms 
its.elf  into  a  strange  variety  of  shapes  and  appear- 
an  ces  ;  for  nothing  but  the  power  of  the  Creator 
can  annihilate,  or  truly  destroy  it ;  so  that  at 
length,  running  through  the  whole  circle  of 


314  WISDOM  OF  THE  A NC TENTS. 

transformations,  and  completing  its  period,  it  it 
some  degree  restores  itself,  if  the  force  be  con- 
tinued. And  that  method  of  binding,  torturing, 
or  detaining,  will  prove  the  most  effectual  and 
expeditious,  which  makes  use  of  manacles  and 
fetters ;  that  is,  lays  hold  and  works  upon  matter 
in  the  extremest  degrees. 

The  addition  in  the  fable  that  makes  Proteus 
a  prophet,  who  had  the  knowledge  of  things  past, 
present,  and  future,  excellently  agrees  with  the 
nature  of  matter ;  as  he  who  knows  the  proper- 
ties, the  changes,  and  the  processes  of  matter, 
must  of  necessity  understand  the  effects  and  sum 
of  what  it  does,  has  done,  or  can  do,  though  his 
knowledge  extends  not  to  all  the  parts  and  partic- 
ulars thereof. 

XIV.— MEMNON,  OR  A  YOUTH   TOO 
FORWARD. 

EXPLAINED    OF  THE    FATAL   PRECIPITANCY   OF 
YOUTH. 

THE  poets  made  Memnon  the  son  of  Aurora, 
and  bring  him  to  the  Trojan  war  in  beautiful 
armor,  and  flushed  with  popular  praise  ;  where, 
thirsting  after  further  glory,  and  rashly  hurrying 
on  to  the  greatest  enterprises,  he  engages  the 
bravest  warrior  of  all  the  Greeks,  Achilles,  and 
falls  by  his  hand  in  single  combat.  Jupiter,  in 
commiseration  of  his  death,  sent  birds  to  grace 
his  funeral,  that  perpetually  chanted  certain 
mournful  and  bewailing  dirges.  It  is  also  re- 
ported, that  the  rays  of  the  rising  sun,  striking  his 
statue,  used  to  give  a  lamenting  sound. 


WISDOM  OF  THE  ANCIENTS.  315 

EXPLANATION. — This  fable  regards  the  unfort- 
unate end  of  those  promising  youths,  who,  like 
sons  of  the  morning,  elate  with  empty  hopes  and 
glittering  ^utsides,  attempt  things  beyond  their 
strength;  challenge  the  bravest  heroes  ;  provoke 
them  to  the  combat ;  and  proving  unequal,  die 
in  their  high  attempts. 

The  death  of  such  youths  seldom  fails  to  meet 
with  infinite  pity;  as  no  mortal  calamity  is  more 
m  oving  and  afflicting  than  to  see  the  flower  of 
viitue  cropped  before  its  time.  Nay,  the  prime 
D)  life  enjoyed  to  the  full,  or  even  to  a  degree  of 
31  ivy,  does  not  assuage  or  moderate  the  grief 
occasioned  by  the  untimely  death  of  such  hopeful 
yuuths;  hut  lamentations  and  bewailings  fly,  like 
mournfu1  birds,  about  their  tombs,  for  a  long: 
vi  hile  after ;  especially  upon  all  fresh  occasions, 
n«;w  commotions,  and  the  beginning  of  great  ac- 
tions, the  passionate  desire  of  tnem  is  renewed^ 
aa  by  the  sun's  morning  rays. 

XV.— TYTHONUS,  OR  SATIETY. 

EXPLAINED  OF  PREDOMINANT  PASSIONS. 

IT  is  elegantly  fabled  by  Tythonus,  that  being 
exceedingly  beloved  by  Aurora,  she  petitioned 
Jupiter  that  he  might  prove  immortal,  thereby  to 
secure  herself  the  everlasting  enjoyment  of  his 
company;  but  through  female  inadvertence  she 
forgot  to  add,  that  he  might  never  grow  old ;  so 
that,  though  he  proved  immortal,  he  became 
miserably  worn  and  consumed  with  age,  inso- 
much that  Jupiter,  out  of  pity,  at  length  trans- 
formed huu  to  a  grasshopper. 


316  WISDOM  OF  THE  ANCIENTS. 

EXPLANATION.  This  fable  seems  to  contain  a« 
ingenious  description  of  pleasure  ;  which  at  Tsrst. 
as  it  were  in  the  morning  of  the  day,  is  so  welcome 
that  men  pray  to  have  it  everlasting,  but  forget 
that  satiety  and  weariness  of  it  will,  like  old  age, 
overtake  them,  though  they  think  not  of  it ;  sa 
that  at  length,  when  their  appetite  for  pleasui  able 
actions  is  gone,  their  desires  and  affections  often 
continue  ;  whence  we  commonly  find  that  aged 
persons  delight  themselves  with  the  discourse 
and  remembrance  of  the  things  agreeable  to  them 
in  their  better  days.  This  is  very  remarkable 
in  men  of  a  loose,  and  men  of  a  military  life ;  the 
former  whereof  are  always  talking  ovsr  their 
amours,  and  the  latter  the  exploits  of  their  youth  ; 
like  grasshoppers,  that  show  their  vigor  only  by 
their  chirping. 

XVI.— JUNO'S  SUITOR,  OR  BASENESS. 

EXPLAINED  OF  SUBMISSION  AND  ABJECTION. 

THE  poet  tells  us  that  Jupiter,  to  carry  on  his 
love  intrigues,  assumed  many  different  shapes ; 
as  of  a  bull,  an  eagle,  a  swan,  a  golden  shower, 
etc. ;  but  when  he  attempted  Juno,  he  turned  him- 
self into  the  most  ignoble  and  ridiculous  creat- 
"re — even  that  of  a  wretched,  wet,  weather-beaten, 
ffrighted,  trembling,  and  half-starved  cuckoo. 

EXPLANATION. — This  is  a  wise  fable,  and  drawn 
from  the  very  entrails  of  morality.  The  moral 
is,  that  men  should  not  be  conceited  of  them- 
selves, and  imagine  that  a  discovery  of  their 
excellences  will  always  render  them  accept- 


WISDOM  OF  THE  ANCIENTS.  317 

able ;  for  this  can  only  succeed  according  to  the 
nature  and  manners  of  the  person  they  court,  or 
solicit ;  who,  if  he  be  a  man  not  of  the  same  gifts 
and  endowments,  but  altogether  of  a  haughty  and 
contemptuous  behavior,  here  represented  by  the 
person  of  Juno,  they  must  entirely  drop  the  char- 
acter that  carries  the  least  show  of  worth,  or  grace- 
fulness ;  if  they  proceed  upon  any  other  footing, 
it  is  downright  folly ;  nor  is  it  sufficient  to  act  the 
deformity  of  obsequiousness,  unless  they  really 
change  themselves,  and,  become  abject  and  con- 
temptible in  their  persons. 

XVII.— CUPID,  OR  AN  ATOM. 

EXPLAINED   OF  THE  CORPUSCULAR  PHILOSOPHY. 

THE  particulars  related  by  the  poets  of  Cupid, 
or  Love,  do  not  properly  agree  to  the  same  per- 
son ;  yet  they  differ  only  so  far,  that  if  the  con- 
fusion of  persons  be  rejected,  the  correspondence 
may  hold.  They  say,  that  Love  was  the  most  an- 
cient of  all  the  gods,  and  existed  before  everything 
else,  except  Chaos,  which  is  held  coeval  therewith. 
But  for  Chaos,  the  ancients  never  paid  divine 
honors,  nor  gave  the  title  of  a  god  thereto.  Lovf 
is  represented  absolutely  without  progenitor,  ex 
cepting  only  that  he  is  said  to  have  proceeded 
from  the  egg  of  Nox ;  but  that  himself  begot  the 
gods,  and  all  things  else,  on  Chaos.  His  attributes 
are  four,  viz. :  i,  perpetual  infancy ;  2,  blindness ; 
3,  nakedness  :  and  4,  archery. 

There  was  also  another  Cupid,  or  Love,  the 
youngest  son  of  the  gods,  born  of  Venus ;  and 


3i3  WISDOM  OF  THE  ANCIENTS. 

upon  him  the  attributes  of  the  elder  are  transferred 
with  some  degree  of  correspondence. 

EXPLANATION. — This  fable  points  at,  and  en- 
ters, the  cradle  of  nature.  Love  seems  to  be  the 
appetite,  or  incentive,  of  the  primitive  matter ; 
or,  to  speak  more  distinctly,  the  natural  motion, 
or  moving  principle,  of  the  original  corpuscles,  or 
atoms  ;  this  being  the  most  ancient  and  only  power 
that  made  and  wrought  all  things  out  of  matter. 
It  is  absolutely  without  parent,  that  is,  without 
cause ;  for  causes  are  as  parents  to  effects ;  but 
this  power  or  efficacy  could  have  no  natural 
cause ;  for,  excepting  God,  nothing  was  before  it ; 
and  therefore  it  could  have  no  efficient  in  nature. 
And  as  nothing  is  more  inward  with  nature,  it 
can  neither  be  a  genius  nor  a  form  ;  and,  therefore, 
whatever  it  is,  it  must  be  somewhat  positive, 
though  inexpressible.  And  if  it  were  possible  to 
conceive  its  modus  and  process,  yet  it  could  not 
be  known  from  its  cause,  as  being,  next  to  God, 
the  cause  of  causes,  and  itself  without  a  cause. 
And  perhaps  we  are  not  to  hope  that  the  modus 
of  it  should  fall  or  be  comprehended,  under  human 
inquiry.  Whence  it  is  properly  feigned  to  be  the 
egg  of  Nox,  or  laid  in  the  dark. 

The  divine  philosopher  declares,  that  "God 
has  made  everything  beautiful  in  its  season  :  ami 
has  given  over  the  world  to  our  disputes  and  in- 
quiries :  but  that  man  cannot  find  out  the  wor^c 
which  God  has  wrought,  from  its  beginning  up  to 
its  end."  Thus  the  summary  or  collective  law  c  f 
nature,  or  the  principle  of  love,  impressed  by  Go  4 
upon  the  original  partiHes  of  all  things,  so  as  t\> 


WISDOM  OF  THE  ANCIENTS. 


319 


ffiake  them  attack  each  other  and  come  together, 
by  the  repetition  and  multiplication  whereof  all 
the  variety  in  the  universe  is  produced,  can  scarce 
possibly  find  full  admittance  into  the  thoughts  of 
men,  though  some  faint  notion  may  be  had  there- 
of. The  Greek  philosophy  is  subtile,  and  busied 
in  discovering  the  material  principles  of  things, 
but  negligent  and  languid  in  discovering  the  prin- 
ciples of  motion,  in  which  the  energy  and  efficacy 
of  every  operation  consists.  And  here  the  Greek 
philosophers  seem  perfectly  blind  and  childish  : 
for  the  opinion  of  the  Peripatetics,  as  to  the 
stimulus  of  matter,  by  privation,  is  little  more 
than  words,  or  rather  sound  than  signification. 
And  they  who  refer  it  to  God,  though  they  do  well 
therein,  yet  they  do  it  by  a  start,  and  not  by 
proper  degrees  of  assent ;  for  doubtless  there  is 
one  summary,  or  capital  law,  in  which  nature 
meets,  subordinate  to  God,  viz.,  the  law  mentioned 
in  the  passage  above  quoted  from  Solomon ;  or 
the  work  which  God  has  wrought  from  its  begin- 
ning up  to  its  end. 

Democritus,  who  further  considered  this  sub- 
ject, having  first  supposed  an  atom,  or  corpuscle, 
of  some  dimension  or  figure,  attributed  there- 
to an  appetite,  desire,  or  first  motion  simply, 
and  another  comparatively,  imagining  that  all 
things  properly  tended  to  the  centre  of  the  world  ; 
those  containing  more  matter  falling  faster  to 
the  centre,  and  thereby  removing,  and  in  the 
shock  driving  away,  such  as  held  less.  But  this 
is  a  slender  conceit,  and  regards  too  few  partic- 
ulars ;  for  neither  the  revolutions  of  the  celestial 
bodies,  nor  the  contractions  and  expansions  of 


320  WISDOM  OF  THE  ANCIENTS. 

things,  can  be  reduced  to  this  principle.  Ana 
for  the  opinion  of  Epicurus,  as  to  the  declination 
and  fortuitous  agitation  of  atoms,  this  only  brings 
the  matter  back  again  to  a  trifle,  and  wraps  it  up 
in  ignorance  and  night. 

Cupid  is  elegantly  drawn  a  perpetual  child ;  for 
compounds  are  larger  things,  and  have  their  pe- 
riods of  age ;  but  the  first  seeds  or  atoms  of  bodies 
are  small,  and  remain  in  a  perpetual  infant  state. 

He  is  again  justly  represented  naked;  as  aJI 
compounds  may  properly  be  said  to  be  dressed 
and  clothed,  or  to  assume  a  personage ;  whence 
nothing  remains  truly  naked,  but  the  original 
particles  of  things. 

The  blindness  of  Cupid,  contains  a  deep  alle- 
gory ;  for  this  same  Cupid,  Love,  or  appetite  of 
the  world,  seems  to  have  very  little  foresight,  but 
directs  his  steps  and  motions  conformably  to 
•what  he  finds  next  him,  as  blind  men  do  when 
they  feel  out  their  way ;  which  renders  the  divine 
and  overruling  Providence  and  foresight  the  more 
surprising ;  as  by  a  certain  steady  law,  it  brings 
such  a  beautiful  order  and  regularity  of  things 
out  of  what  seems  extremely  casual,  void  of  design, 
and,  as  it  were,  really  blind. 

The  last  attribute  of  Cupid  is  archery,  viz.,  a 
virtue  or  power  operating  at  a  distance ;  for  every- 
thing that  operates  at  a  distance,  may  seem,  as  it 
were,  to  dart,  or  shoot  with  arrows.  And  whoever 
allows  of  atoms  and  vacuity,  necessarily  supposes 
that  the  virtue  of  atoms  operates  at  a  distance ; 
for  without  this  operation,  no  motion  could  be  ex- 
cited, on  account  of  the  vacuum  interposing,  but 
all  things  would  remain  sluggish  and  unmoved. 


WISDOM  OF  THE  ANCIENTS.  3*1 

As  to  the  other  Cupid,  he  is  properly  said  t« 
be  the  youngest  son  of  the  gods.  33  his  powet 
could  not  take  place  before  the  formation  of 
species,  or  particular  bodies,  fhe  descriptioa 
given  us  of  him  transfers  the  allegory  to  morality, 
though  he  still  retains  some  resemblance  with 
cnc  ancient  Cupid  ;  for  as  Venus  universally  ex- 
cites the  affection  of  association  and  the  desire 
of  procreation,  her  son  Cupid  applies  the  affec- 
tion to  individuals ;  so  that  the  general  disposition 
proceeds  from  Venus,  but  the  more  close  sym- 
pathy from  Cupid.  The  former  depends  upon  a 
near  approximation  of  causes,  but  the  latter  upon, 
deeper,  more  necessitating,  and  uncontrollable 
principles,  as  if  they  proceeded  from  the  ancient 
Cupid,  on  whom  all  exquisite  sympathies  depend. 

XVIII.— DIOMED,  OR  ZEAL. 

EXPLAINED     OF      PERSECUTION,      OR       ZEAL       FOR 
RELIGION. 

DIOMED  acquired  great  glory  and  honor  at  the 
Trojan  war,  and  was  highly  favored  by  Pallas,  who 
encouraged  and  excited  him  by  no  means  to  spare 
Venus,  if  he  should  casually  meet  her  in  fight. 
He  followed  the  advice  with  too  much  eagerness 
and  intrepidity,  and  accordingly  wounded  that 
goddess  in  her  hand.  This  presumptuous  action 
remained  unpunished  for  a  time,  and  when  the 
war  was  ended  he  returned  with  great  glory  and 
renown  to  his  own  country,  where,  finding  him- 
self embroiled  with  domestic  affairs,  he  retired 
into  Italy.  Here  also  at  first  he  was  well  received 
and  nobly  entertained  by  King  Daunus,  who,  be* 

21 


323  WISDOM'  OF  THE  ANCIENTS. 

sides  other  gifts  and  honors,  erected  statues  for 
him  over  all  his  dominions.  But  upon  the  first 
calamity  that  afflicted  the  people  after  the  stran- 
ger's arrival,  Daunus  hnmediately  reflected  that 
be  entertained  a  devoted  person  in  his  palace,  an 
jnemy  to  the  gods,  and  one  who  had  sacrilegi- 
ously wounded  a  goddess  wir>.  his  sword,  whom 
it  was  impious  but  to  touch.  To  expiate,  there- 
fore, his  country's  guilt,  he,  without  regard  to  the 
laws  of  hospitality,  which  were  less  regarded  by 
him  than  the  laws  of  religion,  directly  slew  his 
guest,  and  commanded  his  statues  and  all  his 
honors  to  be  razed  and  abolished.  Nor  was  it 
safe  for  others  to  commiserate  or  bewail  so  cruel 
a  destiny  ;  but  even  his  companions  in  arms,  while 
they  lamented  the  death  of  their  leader,  and 
filled  all  places  with  their  complaints,  were 
turned  into  a  kind  of  swans,  which  are  said,  at 
the  approach  of  their  own  death  to  chant  sweet 
melancholy  dirges. 

EXPLANATION. — This  fable  intimates  an  ex- 
traordinary and  almost  singular  thing,  for  no 
hero  besides  Diomed  is  recorded  to  have  wound- 
ed any  of  the  gods.  Doubtless  we  have  here 
described  the  nature  and  fate  of  a  man  who  pro- 
fessedly makes  any  divine  worship  or  sect  of  re- 
ligion, though  in  itself  vain  and  light,  the  only 
scope  of  his  actions,  and  resolves  to  propagate  it 
by  fire  and  sword.  For  although  the  bloody  dis- 
sensions and  differences  about  religion  were  un- 
known to  the  ancients,  yet  so  copious  and  diffu- 
sive was  their  knowledge,  that  what  they  knew  not 
by  experience  they  comprehended  in  thought  and 


WISDOM  OF  THE  ANCIENTS.  323 

i 

representation.  Those,  therefore,  who  endeavor 
to  reform  or  establish  any  sect  of  religion,  though 
vain,  corrupt,  and  infamous  (which  is  here  de- 
noted under  the  person  of  Venus),  not  by  the 
force  of  reason,  learning,  sanctity  of  manners, 
the  weight  of  arguments,  and  examples,  but  would 
spread  or  extirpate  it  by  persecution,  pains,  pen- 
alties, tortures,  fire  and  sword,  may  perhaps,  be 
instigated  hereto  by  Pallas,  that  is,  by  certain 
rigid,  prudential  consideration,  and  a  severity  of 
judgment,  by  the  vigor  and  efficacy  whereof  they 
see  thoroughly  into  the  fallacies  and  fictions  of 
the  delusions  of  this  kind  ;  and  through  aversion 
to  depravity  and  a  well-meant  zeal,  these  men 
usually  for  a  time  acquire  great  fame  and  glory, 
and  are  by  the  vulgar,  to  whom  no  moderate 
measures  can  be  acceptable,  extolled  and  almost 
adored,  as  the  only  patrons  and  protectors  of 
truth  and  religion,  men  of  any  other  disposition 
seeming,  in  comparison  with  these,  to  be  luke- 
warm, mean-spirited,  and  cowardly.  This  fame 
and  felicity,  however,  seldom  endures  to  the  end; 
but  all  violence,  unless  it  escapes  the  reverses 
and  changes  of  things  by  untimely  death,  is  com- 
monly unprosperous  in  the  issue ;  and  if  a  change 
of  affairs  happens,  and  that  sect  of  religion  which 
•was  persecuted  and  oppressed  gains  strength  and 
rises  again,  then  the  zeal  and  warm  endeavors  of 
this  sort  of  men  are  condemned,  their  very  name 
becomes  odious,  and  all  their  honors  terminate 
in  disgrace. 

As  to  the  point  that  Diomed  should  be  slain 
by  his  hospitable  entertainer,  this  denotes  that 
religious  dissensions  may  cause  treachery,  bloody 


324  WISDOM  OF  THE 

animosities  and  deceit,  even  between  the  nearest 
friends. 

That  complaining  or  bewailing  should  not,  in 
so  enormous  a  case,  be  permitted  to  friends  af- 
fected by  the  catastrophe  without  punishment,  in- 
cludes this  prudent  admonition,  that  almost  in 
all  kinds  of  wickedness  and  depravity  men  have 
still  room  left  for  commiseration,  so  that  they  who 
hate  the  crime  may  yet  pity  the  person  and  be- 
wail his  calamity,  from  a  principle  of  humanity 
and  good  nature ;  and  to  forbid  the  overflowings 
and  intercourses  of  pity  upon  such  occasions 
were  the  extremest  of  evils ;  yet  in  the  cause  of 
religion  and  impiety  the  very  commiserations  of 
men  are  noted  and  suspected.  On  the  other 
hand,  the  lamentations  and  complainings  of  the 
followers  and  attendants  of  Diomed,  that  is,  of 
men  of  the  same  sect  or  persuasion,  are  usually 
very  sweet,  agreeable  and  moving,  like  the  dying 
notes  of  swans  or  the  birds  of  Diomed.  This 
also  is  a  noble  and  remarkable  part  of  the  alle- 
gory, denoting  that  the  last  words  of  those  who 
suffer  for  the  sake  of  religion  strongly  affect  and 
sway  men's  minds,  and  leave  a  lasting  impression 
upon  the  sense  and  memory. 

XIX.— DAEDALUS,  OR   MECHANICAL 
SKILL. 

EXPLAINED  OF    ARTS    AND    ARTISTS    IN    KINGDOMS 
AND  STATES. 

THE  ancients  have  left  us  a  description  of 
mechanical  skill,  industry,  and  curious  arts  con- 
verted to  ill  uses,  in  the  person  of  Daedalus,  a 


WISDOM  OF  THE  ANCIENTS.  325 

most  ingenious  but  execrable  artist  This  Dae- 
dalus was  banished  for  the  murder  of  his  brother 
artist  and  rival,  yet  found  a  kind  reception  in 
his  banishment  from  the  kings  and  states  where 
he  came.  He  raised  many  incomparable  edifices 
to  the  honor  of  the  gods,  and  invented  many  new 
contrivances  for  the  beautifying  and  ennobling 
of  cities  and  public  places,  but  still  he  was  most 
famous  for  wicked  inventions.  Among  the  rest, 
by  his  abominable  industry  and  destructive 
genius,  he  assisted  in  the  fatal  and  infamous 
production  of  the  monster  Minotaur,  that  de- 
vourer  of  promising  youths.  And  then  to  cover 
one  mischief  with  another,  and  provide  for  the 
security  of  this  monster,  he  invented  and  built 
a  labyrinth  ;  a  work  infamous  for  its  end  and 
design,  but  admirable  and  prodigious  for  art  and 
workmanship.  After  this,  that  he  might  not 
only  be  celebrated  for  wicked  inventions,  but  be 
sought  after,  as  well  for  prevention  as  for  instru- 
ments of  mischief,  he  formed  that  ingenious  device 
of  his  clew,  which  led  directly  through  all  the 
windings  of  the  labyrinth.  This  Daedalus  was 
persecuted  by  Minos  with  the  inmost  severity, 
diligence  and  inquiry  ;  but  he  alwa\s  fwmul  refuge 
and  means  of  escaping.  Lastly,  endeavoring  to 
teach  his  son  Icarus  the  art  of  flying,  the  novice, 
trusting  too  much  to  his  winrs,  fell  from  his 
towering  flight,  and  was  drowned  in  the  sea. 

EXPLANATION. — The  sense  of  the  fable  runs 
thus.  Jt  first  d;'not-:S  envv,  which  is  continually 
upon  the  watch,  and  strangt-ly  prevails  among 
excellent  artificers  ;  for  no  kind  of  people  are 


326  WISDOM  OF  THE  ANCIENTS. 

observed  to  be  more  implacably  and  destructively 
envious  to  one  another  than  these. 

In  the  next  place,  it  observes  an  impolitic  and 
improvident  kind  of  punishment  inflicted  upon 
Daedalus,  that  of  banishment ;  for  good  work- 
men are  gladly  received  everywhere,  so  that 
banishment  to  an  excellent  artificer  is  scarce 
any  punishment  at  all ;  whereas  other  conditions 
of  life  cannot  easily  flourish  from  home.  For 
the  admiration  of  artists  is  propagated  and  in- 
creased among  foreigners  and  strangers  ;  it  being 
a  principle  in  the  minds  of  men  to  slight  and 
despise  the  mechanical  operators  of  their  own 
nation. 

The  succeeding  part  of  the  fable  is  plain, 
concerning  the  use  of  mechanic  arts,  whereto 
human  life  stands  greatly  indebted,  as  receiving 
from  this  treasury  numerous  particulars  for  the 
service  of  religion,  the  ornament  of  civil  society, 
and  the  whole  provision  and  apparatus  of  life ; 
but  then  the  same  magazine  supplies  instruments 
of  lust,  cruelty,  and  death.  For,  not  to  mention 
the  arts  of  luxury  and  debauchery,  we  plainly  see 
how  far  the  business  of  exquisite  poisons,  guns, 
engines  of  war,  and  such  kind  of  destructive 
inventions,  exceeds  the  cruelty  and  barbarity  of 
the  Minotaur  himself. 

The  addition  of  the  labyrinth  contains  a  beauti- 
ful allegory,  representing  the  nature  of  mechanic 
arts  in  general ;  for  all  ingenious  and  accurate 
mechanical  inventions  may  be  conceived  as  a  laby- 
rinth, which,  by  reason  of  their  subtility,  intricacy, 
crossing,  and  interfering  with  one  another,  and 
th«  apparent  resemblances  they  have  among 


WISDOM  OF  THE  ANCIENTS.  327 

themselves,  scarce  any  power  of  the  judgment 
can  unravel  and  distinguish ;  so  that  they  are 
only  to  be  understood  and  traced  by  the  clew  of 
experience. 

It  is  no  less  prudently  added,  that  he  who 
invented  the  windings  of  the  labyrinth,  should 
also  show  the  use  and  management  of  the 
clew ;  for  mechanical  arts  have  an  ambiguous  or 
double  use,  and  serve  as  well  to  produce  as  to 
prevent  mischief  and  destruction  ;  so  that  their 
virtue  almost  destroys  or  unwinds  itself. 

Unlawful  arts,  and  indeed  frequently  arts  them- 
selves, are  persecuted  by  Minos,  that  is,  by  laws, 
which  prohibit  and  forbid  their  use  among  the 
people  ;  but  notwithstanding  this,  they  are  hid, 
concealed,  retained,  and  everywhere  find  recep- 
tion and  skulking-places ;  a  thing  well  observed 
by  Tacitus  of  the  astrologers  and  fortune-tellers 
of  his  time.  "  These,"  says  he,  "  are  a  kind  of 
men  that  will  always  be  prohibited,  and  yet  will 
always  be  retained  in  our  city." 

But  lastly,  all  unlawful  and  vain  arts,  of  what 
land  soever,  lose  their  reputation  in  tract  of  time ; 
grow  contemptible  and  perish,  through  their  over- 
confidence,  like  Icarus  ;  being  commonly  unable 
to  perform  what  they  boasted.  And  to  say  the 
truth,  such  arts  are  better  suppressed  by  their 
own  vain  pretensions,  than  checked  or  restrained 
by  the  bridle  of  laws.* 

*  Bacon  nowhere  speaks  with  such  freedom  and  per- 
spicuity as  under  the  pretext  of  explaining  these  ancient 
fables  ;  for  which  reason  they  deserve  to  be  the  more  read 
by  such  as  desire  to  understand,  the  rest  of  his  works. 


32S  WISDOM  OF  THE 


XX.— ERICIHONIUS,  OR  IMPOSTURE. 

EXPLAINED   OF    THE    IMPROPER    USE    OF    FORCE    IN 
NATURAL  PHIL01T,PHY. 

THE  poets  feign  that  Vulcan  attempted  the 
chastity  of  Minerva,  and  impatient  of  refusal,  had 
recourse  to  force  ;  the  consequence  of  which  was 
the  birth  of  Ericthonius,  whose  body  from  the 
middle  upward  was  comely  and  well-propor- 
tioned, but  his  thighs  and  legs  small,  shrunk,  and 
deformed,  like  an  eel.  Conscious  of  this  defect, 
he  became  the  inventor  of  chariots,  so  as  to  show 
the  graceful,  but  conceal  the  deformed  part  of 
his  body. 

EXPLANATION. — This  strange  fable  seems  to 
carry  this  meaning.  Art  is  here  represented 
under  the  person  of  Vulcan,  by  reason  of  the 
various  uses  it  makes  of  fire ;  and  nature  under 
the  person  of  Minerva,  by  reason  of  the  industry 
employed  in  her  works.  Art,  therefore,  whenever 
it  offers  violence  to  nature,  in  order  to  conquer, 
subdue,  and  bend  her  to  its  purpose,  by  tortures 
and  force  of  all  kinds,  seldom  obtains  the  end 
proposed  ;  yet  upon  great  struggle  and  application, 
there  proceed  certain  imperfect  births,  or  lame 
abortive  works,  specious  in  appearance,  but  weak 
and  unstable  in  use ;  which  are,  nevertheless,  with 
great  pomp  and  deceitful  appearances,  trium- 
phantly carried  about,  and  shown  by  impostors. 
A  procedure  very  familiar,  and  remarkable  in 
chemical  productions,  and  new  mechanical  inven- 
tions ;  especially  when  the  inventors  rather  hug 


WISL     If  OF  THE  ANCIENTS.          329 

then  errors  than  improve  upon  them,  and  go  on 
struggling  with  nature,  not  courting  her. 

XXI.— DEUCALION,    OR     RESTITUTION. 

EXPLAINED    OF    A    USEFUL    HINT    IN    NATURAL 
PHILOSOPHY. 

THE  poets  tell  us,  that  the  inhabitants  of  the 
old  world  being  totally  destroyed  by  the  universal 
deluge,  excepting  Deucalion  and  Pyrrha,  these 
two  desiring  with  zealous  and  fervent  devotion  to> 
restore  mankind,  received  this  oracle  for  answer, 
that  "they  should  succeed  by  tnrowing  their 
mother's  bones  behind  them."  This  at  first  cast 
them  into  great  sorrow  and  despair,  because,  as 
all  things  were  levelled  by  the  deluge,  it  was  in 
vain  to  seek  their  mother's  tomb  ;  but  at  length 
they  understood  the  expression  of  the  oracle  to 
signify  the  stones  of  the  earth,  which  is  esteemed 
the  mother  of  all  things. 

EXPLANATION. — This  fable  seems  to  reveal  a 
secret  of  nature,  and  correct  an  error  familiar 
to  the  mind;  for  men's  ignorance  leads  them  to 
expect  the  renovation  or  restoration  of  things 
from  their  corruption  and  remains,  as  the  phoenix 
is  said  to  be  restored  out  of  its  ashes  ;  which  is 
a  very  improper  procedure,  because  such  kind 
of  materials  have  finished  their  course,  and  are 
become  absolutely  unfit  to  supply  the  first  rudi- 
ments of  the  same  things  again  ;  whence,  in 
cases  of  renovation,  recourse  should  be  had  to 
more  common  principles. 


330  WISDOM  OF  THE  ANCIENTS. 

XXII.— NEMESIS,  OR  THE  VICISSITUDB 
OF  THINGS. 

EXPLAINED  OF  THE  REVERSES  OF  FORTUNE. 

NEMESIS  is  represented  as  a  goddess  venerated 
by  all,  but  feared  by  the  powerful  and  the 
fortunate.  She  is  said  to  be  the  daughter  of  Nox 
and  Oceanus.  She  is  drawn  with  wings,  and 
a  crown ;  a  javelin  of  ash  in  her  right  hand ;  a 
glass  containing  Ethiopians  in  her  left ;  and 
riding  upon  a  stag. 

EXPLANATION. — The  fable  receives  this  explana- 
tion. The  word  Nemesis  manifestly  signifies 
revenge,  or  retribution ;  for  the  office  of  this 
goddess  consisted  in  interposing,  like  the  Roman 
tribunes,  with  an  "  I  forbid  it "  in  all  courses  of 
constant  and  perpetual  felicity,  so  as  not  only  to 
chastise  haughtiness,  but  also  to  repay  even  in- 
nocent and  moderate  happiness  with  adversity ; 
as  if  it  were  decreed,  that  none  of  the  human 
race  should  be  admitted  to  the  banquet  of  the 
gods,  but  for  sport.  And  indeed,  to  read  over 
that  chapter  of  Pliny  wherein  he  has  collected 
the  miseries  and  misfortunes  of  Augustus  Caesar, 
whom  of  all  mankind  one  would  judge  most 
fortunate — as  he  had  a  certain  art  of  using  and 
enjoying  prosperity,  with  a  mind  no  way  tumid, 
light,  effeminate,  confused,  or  melancholic — one 
cannot  but  think  this  is  a  very  great  and  powerful 
goddess,  who  could  bring  such  a  victim  to  her 
altar.* 

*  As  she  also  brought  the  author  himself. 


WISDOM  OF  THE  ANCIENTS.  33* 

The  parents  of  this  goddess  were  Oceanus  and 
Nox  ;  that  is,  the  fluctuating  change  of  things, 
and  the  obscure  and  secret  divine  decrees.  The 
changes  of  things  are  aptly  represented  by  the 
Ocean,  on  account  of  its  perpetual  ebbing  and 
flowing ;  and  secret  providence  is  justly  expressed 
by  Night.  Even  the  heathens  have  observed 
this  secret  Nemesis  of  the  night,  or  the  differ- 
ence between  divine  and  human  judgment.* 

Wings  are  given  to  Nemesis,  because  of  the 
sudden  and  unforeseen  changes  of  things  ;  for, 
from  the  earliest  account  of  time,  it  has  been  com- 
mon for  great  and  prudent  men  to  fall  by  the 
dangers  they  most  despised.  Thus  Cicero,  when 
admonished  by  Brutus  of  the  infidelity  and  rancor 
of  Octavius,  coolly  wrote  back,  "  I  cannot,  how- 
ever but  be  obliged  to  you,  Brutus,  as  I  ought,  for 
informing  me,  though  of  such  a  trifle."  t 

Nemesis  also  has  her  crown,  by  reason  of  the 
invidious  and  malignant  nature  of  the  vulgar,  who 
generaly  rejoice,  triumph,  and  crown  her,  at  the 
fall  of  the  fortunate  and  the  powerful.  And  for 
the  javelin  in  her  right  hand,  it  has  regard  to  those 
whom  she  has  actually  struck  and  transfixed. 
But  whoever  escapes  her  stroke,  or  feels  no 
actual  calamity  or  misfortune,  she  affrights  with 
a  black  and  dismal  sight  in  her  left  hand  ;  for 
doubtless,  mortals  on  the  highest  pinnacle  of 
felicity  have  a  prospect  of  death,  diseases,  calami- 

*  " cadit  Ripheus,  justissimus  unus, 

Qui  f uit  ex  Teucris,  et  servantissimus  jequi : 
Diis  aliter  visum." — ^Eneid,  lib.  ii. 

t  Te  autem  mi  Brute  sicut  debeo,  amo,  quod  ktud  quio 

quid  est  nugarum  me  scire  voluistL 


332 


WISDOM  OF  THE  ANCIENTS. 


ties,  perfidious  friends,  undermining  enemies,  re- 
verses of  fortune,  etc.,  represented  by  the  Ethio- 
pians in  her  glass.  Thus  Virgil,  with  great  ele- 
gance, describing  the  battle  of  Actium,  says  of 
Cleopatra,  that  "she  did  not  yet  perceive  the  two 
asps  behind  her ;  "  *  but  soon  after,  which  way 
soever  she  turned,  she  saw  whole  troops  of 
Ethiopians  still  before  her. 

Lastly,  it  is  significantly  added,  that  Nemesis 
rides  upon  a  stag,  which  is  a  very  long-lived  crea- 
ture ;  for  though  perhaps  some,  by  an  untimely 
death  in  youth,  may  prevent  or  escape  this  god- 
dess, yet  they  who  enjoy  a  long  flow  of  happiness 
and  power,  doubtless  become  subject  to  her  at 
length,  and  are  brought  to  yield. 

XXIII.— ACHELOUS,  OR  BATTLE. 

EXPLAINED  OF   WAR  BY  INVASION. 

THE  ancients  relate  that  Hercules  and  Ache- 
lous  being  rivals  in  the  courtship  of  Deianira,  the 
matter  was  contested  by  single  combat  ;  when 
Achelous  having  transformed  himself,  as  he  had 
power  to  do,  into  various  shapes,  by  way  of  trial ; 
at  length,  in  the  form  of  a  fierce  wild  bull,  pre- 
pares himself  for  the  fight ;  but  Hercules  still 
retains  his  human  shape,  engages  sharply  with 
him,  and  in  the  issue  broke  off  one  of  the  bull's 
horns  ;  and  now  Achelous,  in  great  pain  and 
fright,  to  redeem  his  horn,  presents  Hercules 
with  the  cornucopia. 

*  "  Regina  in  mcdiis  patrio  vocat  agmina  sistro  ; 
Necdum  stiam  gemines  $  t«rgo  respicit 
Til  696. 


'  WISDOM  OF  THE  ANCIENTS. '       "  333 

EXPLANATION. — This  fable  relates  to  military 
expeditions  and  preparations  ;  for  the  prepara- 
tion of  war  on  the  defensive  side,  here  denoted 
by  Achelous,  appears  in  various  shapes,  while 
the  invading  side  has  but  one  simple  form,  con- 
sisting either  in  an  army,  or  perhaps  a  fleet. 
But  the  country  that  expects  the  invasion  is  em- 
ployed in  infinite  ways,  in  fortifying  towns,  block- 
ading passes,  rivers,  and  ports,  raising  soldiers, 
disposing  garrisons,  building  and  breaking  down 
bridges,  procuring  aids,  securing  provisions,  arms, 
ammunition,  etc.  So  that  there  appears  a  new 
face  of  things  every  day  ;  and  at  length,  when 
the  country  is  sufficiently  fortified  and  prepared, 
it  represents  to  the  life  the  form  and  threats  of  a 
fierce  fighting  bull. 

On  the  other  side,  the  invader  presses  on  to 
the  fight,  fearing  to  be  distressed  in  an  enemy's 
country.  And  if  after  the  battle  he  remains  mas- 
ter of  the  field,  and  has  now  broke,  as  it  were,  the 
horn  of  his  enemy,  the  besieged,  of  couse,  retire 
inglorious,  affrighted  and  dismayed,  to  their 
stronghold,  there  endeavoring  to  secure  them- 
selves and  repair  their  strength ;  leaving,  at  the 
same  time,  their  country  a  prey  to  the  conqueror, 
which  is  well  expressed  by  the  Amalthean  horn, 
ft  cornucopia. 


334  WISDOM  OF  THE  ANCIENTS. 

XXIV.— DIONYSUS,  OR  BACCHUS.* 

EXPLAINED  OF  THE  PASSIONS. 

THE  fable  runs,  that  Semele,  Jupiter's  mistress, 
having  bound  him  by  an  inviolable  oath  to  grant 
her  an  unknown  request,  desired  he  wofild  embrace 
her  in  the  same  form  and  manner  he  used  to  em- 
brace Juno  ;  and  the  promise  being  irrevocable, 
she  was  burned  to  death  with  lightning  in  the  per- 
formance. The  embryo,  however,  was  sewed  up, 
and  carried  in  Jupiter's  thigh  till  the  complete 
time  of  its  birth  ;  but  the  burden  thus  rendering 
the  father  lame,  and  causing  him  pain,  the  child 
was  thence  called  Dionysus.  When  born,  he  was 
committed,  for  some  years,  to  be  nursed  by  Pros- 
erpina ;  and  when  grown  up,  appeared  with  so 
effeminate  a  face  that  his  sex  seemed  somewhat 
doubtful.  He  also  died  and  was  buried  for  a 
time,  but  afterwards  revived.  When  a  youth,  he 
•first  introduced  the  cultivation  and  dressing  of 
vines,  the  method  of  preparing  wine,  and  taught 
the  use  thereof ;  whence  becoming  famous,  he 
subdued  the  world,  even  to  the  utmost  bounds 
of  the  Indies.  He  rode  in  a  chariot  drawL  by 
tigers.  There  danced  about  him  certain  deformed 
demons  called  Cobali,  etc.  The  Muses  also 
joined  in  his  train.  He  married  Ariadne,  who 
was  deserted  by  Theseus.  The  ivy  was  sacred 
to  him.  He  was  also  held  the  inventor  and  in- 
stitutor  of  religious  rites  and  ceremonies,  but  such 
as  were  wild,  frantic,  and  full  of  corruption  and 

*  Ovid's  Metamorphoses,  b.  iii.  iv.  and  vi.  ;  aad  Fasti 
H.767. 


WISDOM  OF  THE  A NC TENTS,  335 

cruelty.  He  had  also  the  power  of  striking  men 
with  frenzies.  Pentheus  and  Orpheus  were  torn 
to  pieces  by  the  frantic  women  at  his  orgies  ; 
the  first  for  climbing  a  tree  to  behold  their  out- 
rageous ceremonies,  and  the  other  for  the  music 
of  his  harp.  But  the  acts  of  this  god  are  much 
entangled  and  confounded  with  those  of  Jupiter. 

EXPLANATION. — This  fable  seems  to  contain  a 
little  system  of  morality,  so  that  there  is  scarce 
any  better  invention  in  all  ethi  •.  Under  the 
history  of  Bacchus  is  drawn  the  nat1  e  of  unlaw- 
ful desire  or  affection,  and  disorder ;  for  the 
appetite  and  thirst  of  apparent  g  ;d  is  the  mother 
of  all  unlawful  desire,  though  ver  so  destructive, 
and  all  unlawful  desir  s  arc  c  ce.ved  in  unlaw- 
ful wishes  or  requests,  rash'  indulged  or  granted 
before  they  are  well  mderstood  or  considered, 
and  when  the  affection  begins  '  grow  warm,  the 
mother  of  it  (the  nature  of  good)  is  destroyed  and 
burned  up  by  the  heat.  An,'  while  an  unlawful 
desire  lies  in  the  embryo,  or  unripened  in  the 
mind,  which  is  its  father,  and  here  represented 
by  Jupiter,  it  is  cherished  and  concealed,  es- 
pecially in  the  inferior  part  of  the  mind,  corre- 
sponding to  the  thigh  of  the  body,  where  pain 
twitches  and  depresses  the  mind  so  far  as  to 
render  its  resolutions  and  actions  imperfect  and 
lame.  And  even  after  this  child  of  the  mind  is 
confirmed,  and  gains  strength  by  consent  and 
habit,  and  comes  forth  into  action,  it  must  still 
be  nursed  by  Proserpina  for  a  time ;  that  is,  it 
skulks  and  hides  its  head  in  a  clandestine 
manner,  as  it  were  under  ground,  till  at  length. 


336  WISDOM  OF  THJS.  ANCIENTS. 

when  the  checks  of  shame  and  fear  are  removed, 
and  the  requisite  boldness  acquired,  it  either 
assumes  the  pretext  of  some  virtue,  or  openly 
despises  infamy.  And  it  is  justly  observed,  that 
every  vehement  passion  appears  of  a  doubtful 
sex,  as  having  the  strength  of  a  man  at  first,  but 
at  last  the  impotence  of  a  woman.  It  is  also 
excellently  added,  that  Bacchus  died  and  rose 
again ;  for  the  affections  sometimes  seem  to  die 
and  be  no  more  ;  but  there  is  no  trusting  them, 
even  though  they  were  buried,  being  always  apt 
and  ready  to  rise  again  whenever  the  occasion 
or  object  offers. 

That  Bacchus  should  be  the  inventor  of  wine 
carries  a  fine  allegory  with  it ;  for  every  affection 
is  cunning  and  subtile  in  discovering  a  proper 
matter  to  nourish  and  feed  it ;  and  of  all  things 
known  to  mortals,  wine  is  the  most  powerful 
and  effectual  for  exciting  and  inflaming  passions 
of  all  kinds,  being  indeed  like  a  common  fuel  to 
all. 

It  is  again  with  great  elegance  observed  of 
Bacchus,  that  he  subdued  provinces,  and  under- 
took endless  expeditions,  for  the  affections  never 
rest  satisfied  with  what  they  enjoy,  but  with  an 
endless  and  insatiable  appetite  thirst  after  some- 
thing further.  And  tigers  are  prettily  feigned  to 
draw  the  chariot ;  for  as  soon  as  any  affection 
shall,  from  going  on  foot,  be  advanced  to  ride, 
it  triumphs  over  reason,  and  exerts  its  cruelty, 
fierceness,  and  strength  against  all  that  oppose 
it. 

It  is  also  humorously  imagined,  that  ridiculous 
demons  dance  and  frisk  about  this  chariot ;  for 


WISDOM  OF  THE  ANCIENTS.  337 

every  passion  produces  indecent,  disorderly,  in- 
terchangeable, and  deformed  motions  in  the 
eyes,  countenance,  and  gesture,  so  that  the  per- 
son under  the  impulse,  whether  of  anger,  insult, 
love,  etc.,  though  to  himself  he  may  seem  grand, 
lofty,  or  obliging,  yet  in  the  eyes  of  others  ap- 
pears mean,  contemptible,  or  ridiculous. 

The  Muses  also  are  found  in  the  train  of  Bac- 
chus, for  there  is  scarce  any  passion  without  its 
art,  science,  or  doctrine  to  court  and  flatter  it ; 
but  in  this  respect  the  indulgence  of  men  of 
genius  has  greatly  detracted  from  the  majesty  of 
the  Muses,  who  ought  to  be  the  leaders  and  con- 
ductors of  human  life,  and  not  the  handmaids  of 
the  passions. 

The  allegory  of  Bacchus  falling  in  love  with  a 
cast  mistress  is  extremely  noble  ;  for  it  is  certain 
that  the  affections  always  court  and  covet  what 
has  been  rejected  upon  experience.  And  all  those 
who  by  serving  and  indulging  their  passions  im- 
mensely raise  the  value  of  enjoyment,  should 
know,  that  whatever  they  covet  and  pursue, 
•whether  riches,  pleasure,  glory,  learning,  or  any- 
thing else,  they  only  pursue  those  things  that 
have  been  forsaken  and  cast  off  with  contempt 
by  great  numbers  in  all  ages,  after  possession 
and  experience. 

Nor  is  it  without  a  mystery  that  the  ivy  was 
sacred  to  Bacchus,  and  this  for  two  reasons  :  first, 
because  ivy  is  an  evergreen,  or  flourishes  in  the 
winter ;  and  secondly,  because  it  winds  and 
creeps  about  so  many  things,  as  trees,  walls,  and 
buildings,  and  raises  itself  above  them.  As  to 
the  first,  every  passion  grows  fresh,  r'rong,  and 
12 


338  WISDOM  OF  THE  ANCIENTS. 

vigorous  by  opposition  and  prohibition,  as  it  were 
by  a  kind  of  contrast  or  antiperistasis,  like  the 
ivy  in  the  winter.  And  for  the  second,  the  pre- 
dominant passion  of  the  mind  throws  itself,  like 
the  ivy,  round  all  human  actions,  entwines  all 
our  resolutions,  and  perpetually  adheres  to,  and 
tiixes  itself  among,  or  even  overtops  them. 

And  no  wonder  that  superstitious  rites  and 
ceremonies  are  attributed  to  Bacchus,  when  al- 
most every  ungovernable  passion  grows  wanton 
and  luxuriant  in  corrupt  religions ;  nor  again, 
that  fury  and  frenzy  should  be  sent  and  dealt 
out  by  him,  because  every  passion  is  a  short 
frenzy,  and  if  it  be  vehement,  lasting,  and  take 
deep  root,  it  terminates  in  madness.  And  hence 
the  allegory  of  Pentheus  and  Orpheus  being  torn 
to  pieces  is  evident ;  for  every  headstrong  pas- 
sion is  extremely  bitter,  severe,  inveterate,  and 
revengeful  upon  all  curious  inquiry,  wholesome 
admonition,  free  counsel,  and  persuasion. 

Lastly,  the  confusion  between  the  persons  of 
Jupiter  and  Bacchus  will  justly  admit  of  an  alle- 
gory, because  noble  and  meritorious  actions  may 
sometimes  proceed  from  virtue,  sound  reason, 
and  magnanimity,  and  sometimes  again  from  a 
concealed  passion  and  secret  desire  of  ill,  how- 
ever they  may  be  extolled  and  praised,  insomuch 
that  it  is  not  easy  to  distinguish  between  the  act* 
of  Bacchus  and  the  acts  of  Jupiter. 


WISDOM  OF  THE  ANCIENTS. 


XXV.— ATALANTA     AND     HIPPOMENES, 
OR  GAIN. 

EXPLAINED    OF    THE   CONTEST   BETWEEN   ART    AND 
NATURE. 

ATALANTA,  who  was  exceeding  fleet,  contended 
with  Hippomenes  in  the  course,  on  condition 
that  if  Hippomenes  won,  he  should  espouse  her, 
or  forfeit  his  life  if  he  lost.  The  match  was  very 
unequal,  for  Atalanta  had  conquered  numbers, 
to  their  destruction.  Hippomenes,  therefore,  had 
recourse  to  stratagem.  He  procured  three  golden 
apples,  and  purposely  carried  them  with  him  : 
they  started ;  Atalanta  outstripped  him  soon ; 
then  Hippomenes  bowled  one  of  his  apples  be- 
fore her,  across  the  course,  in  order  not  only  to 
make  her  stoop,  but  to  draw  her  out  of  the  path. 
She,  prompted  by  female  curiosity,  and  the 
beauty  of  the  golden  fruit,  starts  from  the  course 
to  take  up  the  apple.  Hippomenes,  in  the  mean- 
time, holds  on  his  way,  and  steps  before  her; 
tut  she,  by  her  natural  swiftness,  soon  fetches 
up  her  lost  ground,  and  leaves  him  again  behind. 
Hippomenes,  however,  by  rightly  timing  his 
second  and  third  throw,  at  length  won  the  race, 
not  by  his  swiftness,  but  his  cunning. 

EXPLANATION. — This  fable  seems  to  contain  a 
noble  allegory  of  the  contest  between  art  and 
nature.  For  art,  here  denoted  by  Atalanta,  is 
much  swifter,  or  more  expeditious  in  its  oper- 
ations than  nature,  when  all  obstacles  and  im- 
pediments are  removed,  and  sooner  arrives  at  its 


340  WISDOM  OF  THE  ANCIENTS. 

end.  This  appears  almost  in  every  instance. 
Thus  fruit  comes  slowly  from  the  kernel,  but 
soon  by  inoculation  or  incision ;  clay,  left  to  it- 
self, is  a  long  time  in  acquiring  a  stony  hardness, 
but  is  presently  burnt  by  fire  into  brick.  So  again 
in  human  life,  nature  is  a  long  while  in  alleviat- 
ing and  abolishing  the  remembrance  of  pain,  and 
assuaging  the  troubles  of  the  mind ;  but  moral 
philosophy,  which  is  the  art  of  living,  performs 
it  presently.  Yet  this  prerogative  and  singular 
efficacy  of  art  is  stopped  and  retarded  to  the  in- 
finite detriment  of  human  life,  by  certain  golden 
apples  ;  for  there  is  no  one  science  or  art  that 
constantly  holds  on  its  true  and  proper  course  to 
the  end,  but  they  are  all  continually  stopping 
short,  forsaking  the  track,  and  turning  aside  to 
profit  and  convenience,  exactly  like  Atalanta.* 
Whence  it  is  no  wonder  that  art  gets  not  the  vic- 
tory over  nature,  nor,  according  to  the  condition 
of  the  contest,  brings  he  under  subjection ;  but, 
on  the  contrary,  remains  subject  to  her,  as  a  wife 
to  a  husband,  f 

*  "  Declinat  cursus,  aurumque  volubile  tollit.* 
t  The  author,  in  all  his  physical  works,  proceed*  upon 
this  foundation,  that  it  is  possible,  and  practicable,  for  art 
to  obtain  the  victory  over  nature ;  that  is,  for  human  in- 
dustry and  power  to  procure,  by  the  means  of  proper 
knowledge,  such  things  as  are  necessary  to  render  life  as 
happy  and  commodious  as  its  mortal  state  will  allow. 
For  instance,  that  it  is  possible  to  lengthen  the  present 
period  of  human  life ;  bring  the  winds  under  command ; 
and  every  way  extend  and  enlarge  the  dominion  »r  empire 
*<f  *>an  ov«r  th«  works  of  nature. 


VTISDOM  OF  THF.  AtfCIENTS.  341 

XXVI.— PROMETHEUS,   OR   THE   STATE 

OF  MAN. 

EXPLAINED  OF  AN   OVERRULING  PROVIDENCE,   AND 
OF  HUMAN  NATURE. 

THE  ancients  relate  that  man  was  the  work  of 
Prometheus,  and  formed  of  clay  ;  only  the  artificer 
mixed  in  with  the  mass,  particles  taken  from 
different  animals.  And  being  desirous  to  improve 
his  workmanship,  and  endow,  as  well  as  create, 
the  human  race,  he  stole  up  to  heaven  with  a 
bundle  of  birch-rods,  and  kindling  them  at  the 
chariot  of  the  Sun,  thence  brought  down  fire  to 
the  earth  for  the  service  of  men. 

They  add,  that  for  this  meritorious  act  Pro- 
metheus was  repaid  with  ingratitude  by  mankind, 
so  that,  forming  a  conspiracy,  they  arraigned  both 
him  and  his  invention  before  Jupiter.  But  the 
matter  was  otherwise  received  than  they  imag- 
ined ;  for  the  accusation  proved  extremely  grate- 
ful to  Jupiter  and  the  gods,  insomuch  that, 
delighted  with  the  action,  they  not  only  indulged 
mankind  the  use  of  fire,  but  moreover  conferred 
upon  them  a  most  acceptable  and  desirable 
present,  viz.,  perpetual  youth. 

But  men,  foolishly  overjoyed  hereat,  laid  this 
present  of  the  gods  upon  an  ass,  who,  in  returning 
back  with  it,  being  extremely  thirsty,  strayed  to  a 
fountain.  The  serpent,  who  was  guardian  there- 
of, would  not  suffer  him  to  drink,  but  upon  condi- 
tion of  receiving  the  burden  he  carried,  whatever 
it  should  be.  The  silly  ass  complied,  and  thus  the 
perpetual  renewal  of  youth  was,  for  a  drop  of 


342  WISDOM  OF  THE  ANCIENTS. 

water,  transferred  from  men  to  the  race  of 
serpents. 

Prometheus,  not  desisting  from  his  unwarrant- 
able practices,  though  now  reconciled  to  man- 
kind, after  they  were  thus  tricked  of  their  present, 
but  still  continuing  inveterate  against  Jupiter, 
had  the  boldness  to  attempt  deceit,  even  in  a 
sacrifice,  and  is  said  to  have  once  offered  up  two 
bulls  to  Jupiter,  but  so  as  in  the  hide  of  one  of 
them  to  wrap  all  the  flesh  and  fat  of  both,  and 
stuffing  out  the  other  hide  only  with  the  bones ; 
then  in  a  religious  and  devout  manner,  gave 
Jupiter  his  choice  of  the  two.  Jupiter,  detesting 
tl  is  sly  fraud  and  hypocrisy,  but  having  thus  an 
opportunity  of  punishing  the  offender,  purposely 
chose  the  mock  bull. 

And  now  giving  way  to  revenge,  but  finding  he 
could  not  chastise  the  insolence  of  Prometheus 
without  afflicting  the  human  race  (in  the  produc- 
tion whereof  Prometheus  had  strangely  and  in- 
sufferably prided  himself),  he  commanded  Vulcan 
to  form  a  beautiful  and  graceful  woman,  to 
whom  every  god  presented  a  certain  gift,  whence 
she  was  called  Pandora.*  They  put  into  her 
hands  an  elegant  box,  containing  all  sorts  of 
miseries  and  misfortunes ;  but  Hope  was  placed 
at  the  bottom  of  it.  With  this  box  she  first  goes 
to  Prometheus,  to  try  if  she  could  prevail  upon 
him  to  receive  and  open  it;  but  he,  being  upon 
his  guard,  warily  refused  the  offer.  Upon  this 
refusal,  she  comes  to  his  brother  Epimetheus,  a 
man  of  a  very  different  temper,  who  rashly  and 
inconsiderately  opens  the  box.  When  finding 

»  «  All-gift." 


WISDOM  OF  THE  ANCIENTS.  343 

all  kinds  of  miseries  and  misfortunes  issued 
out  of  !t,  he  grew  wise  too  late,  and  with  great 
hurry  and  struggle  endeavored  to  clap  the  cover 
on  again  ;  but  with  all  his  endeavor  could  scarce 
keep  in  Kope,  which  lay  at  the  bottom. 

Lastly,  Jupiter  arraigned  Prometheus  of  many 
heinous  crimes :  as  that  he  formerly  stole  fire 
from  Leaven  ;  that  he  contemptuously  and  deceit- 
fully mocked  him  by  a  sacrifice  of  bones  ;  that  he 
despised  his  present,*  adding  withal  a  new  crime, 
that  he  attempted  to  ravish  Pallas  :  for  all  which  he 
was  sentenced  to  be  bound  in  chains,  and  doomed 
to  perpetual  torments.  Accordingly,  by  Jupiter's 
command,  he  was  brought  to  Mount  Caucasus, 
and  there  fastened  to  a  pillar  so  firmly  that  he 
could  no  way  stir.  A  vulture  or  eagle  stood  by 
himv  wnich  in  the  day-time  gnawed  and  consumed 
his  liver ;  but  in  the  night  the  wasted  parts  were 
supp  led  again ;  whence  matter  for  his  pain  was 
never  wanting. 

They  relate,  however,  that  his  punishment  had 
an  end  ;  for  Hercules  ailing  the  ocean,  in  a  cup, 
or  pitcher,  present  him  by  the  Sun,  came  at 
length  to  Caucasus,  shot  the  eagle  with  his  arrow, 
and  set  Prometheus  free.  In  certain  nations, 
also,  there  were  instituted  particular  games  of 
the  torch,  to  the  honor  of  Prometheus,  in  which 
they  who  ran  for  the  prize  carried  lighted  torches ; 
and  as  any  one  of  these  torches  happened  to  go 
out,  the  bearer  withdrew  himself,  and  gave  way 
to  the  next ;  and  that  person  was  allowed  to  win 
the  prize  who  first  brought  in  his  lighted  torch  to 
the  goal. 

*  Viz.,  that  by  Pandora, 


344  WISDOM  OF  THE  ANCIENTS. 

EXPLANATION. — This  fable  contains  and  co- 
forces  many  just  and  serious  considerations; 
some  whereof  have  been  long  since  well  observed, 
but  some  again  remain  perfectly  untouched. 
Prometheus  clearly  and  expressly  signifies  Provi- 
dence ;  for  of  all  the  things  in  nature,  the  forma- 
tion and  endowment  of  man  was  singled  out  by 
the  ancients,  and  esteemed  the  peculiar  work  of 
Providence.  The  reason  hereof  seems,  i.  That 
the  nature  of  man  includes  a  mind  and  under- 
standing, which  is  the  seat  of  Providence.  2. 
That  it  is  harsh  and  incredible  to  suppose  reason 
and  mind  should  be  raised,  and  drawn  out  of 
senseless  and  irrational  principles ;  whence  it 
becomes  almost  inevitable  that  providence  is 
implanted  in  the  human  mind  in  conformity  with, 
and  by  the  direction  and  the  design  of  the  greater 
overruling  Providence.  But,  3.  The  principal 
cause  is  this :  that  man  seems  to  be  the  thing  in 
•which  the  whole  world  centres,  with  respect  to 
final  causes ;  so  that  if  he  were  away,  all  other 
things  would  stray  and  fluctuate,  without  end  or 
intention,  or  become  perfectly  disjointed  and  out 
of  frame ;  for  all  things  are  made  subservient  to 
man,  and  he  receives  use  and  benefit  from  them 
all.  Thus  the  revolutions,  places,  and  periods, 
of  the  celestial  bodies,  serve  him  for  distinguish- 
ing times  and  seasons,  and  for  dividing  the  world 
into  different  regions;  the  meteors  afford  him 
prognostications  of  the  weather  ;  the  winds  sail 
our  ships,  drive  our  mills,  and  move  our  machines  ; 
and  the  vegetables  and  animals  of  all  kinds  either 
afford  us  matter  for  houses  and  habitations,  cloth- 
ing, food,  physic,  or  tend  to  ease  or  delight,  to 


WISDOM  OF  TffE  ANCIENTS.  345 

support  or  refresh  us :  so  that  everything  in 
nature  seems  not  made  for  itself,  but  for  man. 

And  it  is  not  without  reason  added,  that  the 
mass  of  matter  whereof  man  was  formed  should 
be  mixed  up  with  particles  taken  from  different 
animals  and  wrought  in  with  the  clay,  because  it 
is  certain  that  of  all  things  in  the  universe  man 
is  the  siosl  compounded  and  re-compounded 
body ;  so  that  the  ancients  not  improperly  styled 
him  a  Microcosm,  or  little  world  within  himself. 
For  although  the  chemists  have  absurdly,  and  too 
literally  wrested  and  perverted  the  elegance  of 
the  term  microcosm,  while  they  pretend  to  find 
all  kind  of  mineral  and  vegetable  matters,  or 
something  corresponding  to  them,  in  man,  yet  it 
remains  firm  and  unshaken  that  the  human  body 
is  of  all  substances  t  most  mixed  and  organical ; 
whence  it  has  surprising  powers  and  faculties  ,• 
for  the  powers  of  simple  bodies  are  but  few, 
though  certain  and  quick ;  as  being  little  broken 
or  weakened,  and  not  counterbalanced  by  mix- 
ture :  but  excellence  and  quantity  of  energy 
reside  in  mixture  and  composition. 

Man,  however,  in  his  first  origin,  seems  to  be  a 
defenceless,  naked  creature,  slow  in  assisting 
himself,  and  standing  in  need  of  numerous  things. 
Prometheus,  therefore,  hastened  to  the  invention 
of  fire,  which  supplies  and  administers  to  nearly 
all  human  uses  and  necessities,  insomuch  that,  if 
the  soul  may  be  called  the  form  of  the  forms,  if 
the  hand  may  be  called  the  instrument  of  instru- 
ments, fire  may,  as  properly,  be  called  the  assist- 
ant of  assistants,  or  the  helper  of  helps  ;  for  henoe 
proceed  numberless  operations,  hence  all  the 


346  WISDOM  OF  THE  ANCIENTS. 

mechanic  arts,  and  hence  infinite  assistances  ar« 
afforded  to  the  sciences  themselves. 

The  manner  wherein  Prometheus  stole  this  fire 
s  properly  described  from  the  nature  of  the 
...:i£;  he  being  said  to  have  done  it  by  applying 
n  rod  of  birch  to  the  chariot  of  the  Sun  ;  for  birch 
is  used  in  striking  and  beating,  which  clearly 
denotes  the  generation  of  fire  to  be  from  the 
violent  percussions  and  collisions  of  bodies: 
whereby  the  matters  struck  are  subtilized,  rare- 
fied, put  into  motion,  and  so  prepared  to  receive 
the  heat  of  the  celestial  bodies;  whence  they,  in 
a  clandestine  and  secret  manner,  collect  and 
snatch  fire,  as  it  were  by  stealth,  from  the  chariot 
of  the  Sun. 

The  next  is  a  remarkable  part  of  the  fable, 
which  represents  that  men,  instead  of  gratitude 
and  thanks,  fell  into  indignation  and  expostula- 
tion, accusing  both  Prometheus  and  his  fire  to 
Jupiter — and  yet  the  accusation  proved  highly 
pleasing  to  Jupiter ;  so  that  he,  for  this  reason, 
crowned  these  benefits  of  mankind  with  a  new 
bounty.  Here  it  may  seem  strange  that  the  sin 
of  ingratitude  to  a  creator  and  benefactor,  a  sin 
so  heinous  as  to.  include  almost  all  others,  should 
meet  with  approbation  and  reward.  But  the 
allegory  has  another  view,  and  denotes  that  the 
accusation  and  arraignment,  both  of  human  nature 
and  human  art  among  mankind,  proceeds  from 
•\  most  noble  and  laudable  temper  of  the  mind, 
and  tends  to  a  very  good  purpose  ;  whereas  the 
contrary  temper  is  odious  to  the  gods,  and  un- 
beneficial  in  itself.  For  they  who  break  into  ex- 
travagant praises  of  human  nature,  and  the  arts 


WISDOM  OF  THE  ANCTENTS.  347 

in  vogue,  and  who  lay  themselves  out  in  admir- 
ing the  things  they  already  possess,  and  will 
needs  have  the  sciences  cultivated  among  them, 
to  be  thought  absolutely  perfect  and  complete, 
in  the  first  place,  show  little  regard  to  the  divine 
nature,  while  they  extol  their  own  inventions 
almost  as  high  as  his  perfection.  In  the  next 
place,  men  of  this  temper  are  unserviceable  and 
prejudicial  in  life,  while  they  imagine  themselves 
already  got  to  the  top  of  things,  and  there  rest, 
without  further  inquiry.  On  the  contrary,  they 
who  arraign  and  accuse  both  nature  and  art,  and 
are  always  full  of  complaints  against  them,  not 
only  preserve  a  more  just  and  modest  sense  of 
mind,  but  are  also  perpetually  stirred  up  to  fresh 
industry  and  new  discoveries.  Is  not,  then,  the 
ignorance  and  fatality  of  mankind  to  be  extremely 
pitied,  while  they  remain  slaves  to  the  arrogance 
of  a  few  of  their  own  fellows,  and  are  dotingly 
fond  of  that  scrap  of  Grecian  knowledge,  the 
Peripatetic  philosophy ;  and  this  to  such  a 
degree,  as  not  only  to  think  all  accusation  or  ar- 
raignment thereof  useless,  but  even  hold  it  sus- 
pect and  dangerous  ?  Certainly  the  procedure  of 
Empedocles,  though  furious — but  especially  that 
of  Democritus  (who  with  great  modesty  com 
plained  that  all  things  were  abstruse ;  that  we 
know  nothing  ;  that  truth  lies  hid  in  deep  pits ; 
that  falsehood  is  strangely  joined  and  twisted 
along  with  truth,  etc.) — is  to  be  preferred  before 
the  confident,  assuming,  and  dogmatical  school 
of  Aristotle.  Mankind  are,  therefore,  to  be  ad- 
monished, that  the  arraignment  of  nature  and  of 
art  is  pleasing  to  the  gods  ;  and  that  a  sharp  and 


348  WISDOM  OF  THE  ANCIENTS. 

vehement  accusation  of  Prometheus,  though  * 
creator,  a  founder,  and  a  master,  obtained  new 
blessings  and  presents  from  the  divine  bounty, 
and  proved  more  sound  and  serviceable  than  a 
diffusive  harangue  of  praise  and  gratulation. 
And  let  men  be  assured  that  the  fond  opinion  that 
they  have  already  acquired  enough,  is  a  principal 
reason  why  they  have  acquired  so  little. 

That  the  perpetual  flower  of  youth  should  be 
the  present  which  mankind  received  as  a  reward 
for  their  accusation,  carries  this  moral ;  that  the 
ancients  seem  not  to  have  despaired  of  discover- 
ing methods,  and  remedies,  for  retarding  old  age, 
and  prolonging  the  period  of  human  life,  but 
rather  reckoned  it  among  those  thin-gs  which, 
through  sloth  and  want  of  diligent  inquiry,  perish 
and  come  to  nothing,  after  having  been  once 
undertaken  than  among  such  as  are  absolutely 
impossible,  or  placed  beyond  the  reach  of  the 
human  power.  For  they  signify  and  intimate 
from  the  true  use  of  fire,  and  the  just  and  stren- 
uous accusation  and  conviction  of  the  errors  of 
art,  that  the  divine  bounty  is  not  wanting  to  men 
in  such  kind  of  presents,  but  that  men  indeed  are 
wanting  to  themselves,  and  lay  such  an  inestimable 
gift  upon  the  back  of  a  slow-paced  ass ;  that  is, 
upon  the  back  of  the  heavy,  dull,  lingering  thing, 
experience ;  from  whose  sluggish  and  tortoise-pace 
proceeds  that  ancient  complaint  of  the  shortness 
of  life,  and  the  slow  advancement  of  arts.  And 
certainly  it  may  well  seem,  that  the  two  faculties 
of  reasoning  and  experience  are  not  hitherto  prop- 
erly joined  and  coupled  together,  but  to  be  still 
new  gifts  of  the  gods,  separately  laid,  the  one  upon 


WfSDOM  OF  ThE  ANCIENTS.  349 

the  back  of  a  light  bird,  or  abstract  philosophy, 
and  the  other  upon  an  ass,  or  slow-paced  practice 
and  trial.  And  yet  good  hopes  might  be  con- 
ceived of  this  ass,  if  it  were  not  for  his  thirst  and 
the  accidents  of  the  way.  For  we  judge,  that  if 
any  one  would  constantly  proceed,  by  a  certain 
law  and  method,  in  the  road  of  experience,  and 
not  by  the  way  thirst  after  such  experiments  as 
make  for  profit  or  ostentation,  nor  exchange  his 
burden,  or  quit  the  original  design  for  the  sake 
of  these,  he  might  b  a  useful  bearer  of  a  new 
and  accumulated  divine  bounty  to  mankind. 

That  this  gift  of  perpetual  youth  should  pass 
from  men  to  serpents,  seems  added  by  way  of 
ornament,  and  illustration  to  the  fable ;  perhaps 
intimating,  at  the  same  time,  the  shame  it  is  for 
men,  that  they,  with  their  fire,  and  numerous  arts, 
cannot  procure  to  themselves  those  things  which 
nature  has  bestowed  upon  many  other  creatures. 

The  sudden  reconciliation  of  Prometheus  to 
mankind,  after  being  disappointed  of  their  hopes, 
contains  a  prudent  and  useful  admonition.  It 
points  out  the  levity  and  temerity  of  men  in  nevr 
experiments,  when,  not  presently  succeeding, 
or  answering  to  expectation,  they  precipitantly 
quit  their  new  undertakings,  hurry  back  to  their 
old  ones,  and  grow  reconciled  thereto. 

After  the  fable  has  described  the  state  of  man, 
with  regard  to  arts  and  intellect  al  matters,  it 
passes  on  to  religion ;  for  after  the  inventing  and 
settling  of  arts,  follows  the  establishment  of 
divine  worship,  which  hypocrisy  presently  enters 
into  and  corrupts.  So  that  by  the  two  sacrifices 
we  have  elegantly  painted  the  person  of  a  man 


350  WISDOM  OF  THE  ANCIENTS. 

truly  religiou  s,  and  of  a  hypocrite.  One  of  these 
sacrifices  contained  the  fat,  or  the  portion  of  God, 
used  for  burning  and  incensing;  thereby  denot- 
ing affection  and  zeal,  offered  up  to  his  glory.  It 
likewise  contained  the  bowels,  which  are  expres- 
sive of  charity,  along  with  the  good  and  useful 
flesh.  But  the  other  contained  nothing  more  than 
dry  bones,  which  nevertheless  stuffed  out  the 
hide,  so  as  to  make  it  resemble  a  fair,  beautiful 
and  magnificent  sacrifice  ;  hereby  finely  denoting 
the  external  and  empty  rights  and  barren  cer- 
emonies, wherewith  men  burden  and  stuff  out  the 
divine  worship — things  rather  intended  for  show 
and  ostentation  than  conducing  to  piety.  Nor 
are  mankind  simply  content  with  this  mock-wor- 
ship of  God,  but  also  impose  and  father  it  upon 
him,  as  if  he  had  chosen  and  ordained  it.  Cer- 
tainly the  prophet,  in  the  person  of  God,  has  a 
fine  expostulation,  as  to  this  matter  of  choice : 
"  Is  this  the  fasting  which  I  have  chosen,  that  a 
man  should  afflict  his  soul  for  a  day,  and  bow 
down  his  head  like  a  bulrush  ?  " 

After  thus  touching  the  state  of  religion,  the 
fable  next  turns  to  manners,  and  the  conditions  of 
human  life.  And  though  it  be  a  very  common, 
yet  it  is  a  just  interpretation,  that  Pandora  denotes 
the  pleasures  and  licentiousness  which  the  cul- 
tivation and  luxury  of  the  arts  of  civil  life  intro- 
duce, as  it  were,  by  the  instrumental  efficacy  of 
fire ;  whence  the  works  of  the  voluptuary  arts 
are  properly  attributed  to  Vulcan,  the  God  of  fire. 
And  hence  infinite  miseries  and  calamities  have 
proceeded  to  the  minds,  the  bodies,  and  the  fort- 
unes of  men,  together  with  a  late  repentance  j 


OS  sll£  ANCIENTS, 


35» 


and  this  not  only  in  each  man's  particular,  but 
also  in  kingdoms  and  states ;  for  wars,  and 
tumults,  and  tyrannies,  have  all  arisen  from  this 
same  fountain,  or  box  of  Pandora. 

It  is  worth  observing,  how  beautifully  and 
elegantly  the  fable  has  drawn  two  reigning 
characters  in  human  life,  and  giving  two  exam- 
ples, or  tablatures  of  them,  under  the  persons  of 
Prometheus  and  Epimetheus.  The  followers  of 
Epimetheus  are  improvident,  see  not  far  before 
them,  and  prefer  such  things  as  are  agreeable 
for  the  present ;  whence  they  are  oppressed  with 
numerous  straits,  difficulties,  and  calamities,  with 
which  they  almost  continually  struggle  ;  but  in 
the  meantime  gratify  their  own  temper,  and,  for 
want  of  a  better  knowledge  of  things,  feed  their 
minds  with  many  vain  hopes  ;  and  as  with  so 
many  pleasing  dreams,  delight  themselves,  and 
sweeten  the  miseries  of  life. 

But  the  followers  of  Prometheus  are  the  pru- 
dent, wary  men,  that  look  into  futurity,  and 
cautiously  guard  against,  prevent,  and  undermine 
many  calamities  and  misfortunes.  But  this 
watchful,  provident  temper,  is  attended  with  a 
deprivation  of  numerous  pleasures,  and  the  loss 
of  various  djlights,  while  such  men  debar  them- 
selves the  use  even  of  innocent  things,  and  wh.it 
is  still  worse,  rack  and  torture  themselves  with 
cares,  fears,  and  disquiets  ;  being  bound  fast  to 
the  pillar  of  necessity,  and  tormented  with  num- 
berless thoughts  (which  for  their  swiftness  are 
well  compared  to  an  eagle),  that  continually 
wound,  tear,  and  gnaw  their  liver  or  mind,  un- 
less, perhaps,  they  find  some  remission  by  inter- 


352  WISDOM  OF  THE  ANCIENTS. 

vals,  or,  as  it  were,  at  nights ;  but  then  new 
anxieties,  dreads,  and  fears,  soon  return  again, 
as  it  were  in  the  morning.  And  therefore,  very 
few  men,  of  either  temper,  have  secured  to  them- 
selves the  advantages  of  providence,  and  kept 
clear  of  disquiets,  troubles,  and  misfortunes. 

Nor  indeed  can  any  man  obtain  this  end  without 
the  assistance  of  Hercules ;  that  is,  of  such  forti- 
tude and  constancy  of  mind  as  stands  prepared 
against  every  event,  and  remains  indifferent  to 
every  change ;  looking  forward  without  being 
daunted,  enjoying  the  good  without  disdain,  and 
enduring  the  bad  without  impatience.  And  it  must 
be  observed,  that  even  Prometheus  had  not  the 
power  to  free  himself,  but  owed  his  deliverance  to 
another  ;  for  nonatural  in  bred  force  and  fortitude 
could  prove  equal  to  such  a  task.  The  power  of 
releasing  him  came  from  the  utmost  confines  of 
the  ocean,  and  from  the  sun ;  that  is,  from  Apollo, 
or  knowledge  ;  and  again,  from  a  due  considera- 
tion of  the  uncertainty,  instability,  and  fluctuating 
state  of  human  life,  which  is  aptly  represented 
by  sailing  the  ocean.  Accordingly,  Virgil  has 
prudently  joined  these  two  together,  accounting 
him  happy  who  knows  the  causes  of  things,  and 
has  conquered  all  his  fears,  apprehensions,  and 
superstitions.* 

It  is  added,  with  great  elegance>  for  supporting 
and  confirming  the  human  mind,  that  the  great 
hero  who  thus  delivered  him  sailed  the  ocean  in 

*  "  Felix  qui  potuit  rerum  copnoscere  causas, 
Quiqus  metus  omnes  et  inexorabile  fatum 
Subjecit  pedibus,  strepitumque  Acherontis  avari." 

— George,  ii.  490. 


WISDOM  OF  TX£  AXCIENTS.          353 

a  cup  or  pitcher,  to  prevent  fear  or  complaint ; 
as  if,  through  the  narrowness  of  our  nature,  or  a 
too  great  fragility  thereof,  we  were  absolutely  in- 
capable of  that  fortitude  and  constancy  to  which 
Seneca  finely  alludes,  when  he  says,  "  It  is  a  no- 
l»le  thing,  at  once  to  participate  in  the  frailty  of 
man  and  the  security  of  a  god." 

We  have  hitherto,  that  we  might  not  break  the 
connection  of  things,  designedly  omitted  the  last 
crime  of  Prometheus — that  of  attempting  the 
•chastity  of  Minerva — which  heinous  offence  it 
doubtless  was,  that  caused  the  punishment  of 
having-  his  liver  gnawed  by  the  vulture.  The 
meaning  seems  to  be  this — that  when  men  are 
puffed  up  with  arts  and  knowledge,  they  often 
try  to  subdue  even  the  divine  wisdom  and  bring 
it  under  th<;  dominion  of  sense  and  reason,  whence 
inevitably  follows  a  perpetual  and  restless  rend- 
ing and  tearing  of  the  mind.  A  sober  and  hum- 
ble distincdon  must,  therefore,  be  made  between 
divine  and  numan  things,  and  between  the  oracles 
of  sense  ai.d  faith,  unless  mankind  had  rather 
choose  a  htretical  religion,  and  a  fictitious  and 
romantic  phi 'osophy.*  ^ 

The  last  particular  in  the  fable  is  the  Games 
of  the  Tore1!,  instituted  to  Prometheus,  which 
again  relates  to  arts  and  sciences,  as  well  as  the 
invention  of  fire,  for  the  commemoration  and 
celebration  whereof  these  games  were  held.  And 
here  we  have  an  extremely  prudent  admonition, 
directing  us  /o  expect  the  perfection  of  the 
sciences  t\  pn,  succession,  and  not  from  the  swift- 

*  De  Augm  ti*SjScientiarum,  sec.  xxviii.  and  supplem.  xv. 

3 


354.        WISDOM  OF  THE  ANCIENTS, 

ness  and  abilities  of  any  single  person  ;  for  he 
who  is  fleetest  and  strongest  in  the  course  may 
perhaps  be  less  fit  to  keep  his  torch  alight,  since 
there  is  danger  of  its  going  out  from  too  rapid 
as  well  as  from  too  slow  a  motion.  *  But  this 
kind  of  contest,  with  the  torch,  seems  to  have 
been  long  dropped  and  neglected  ;  the  sciences 
appearing  to  have  flourished  principally  in  their 
first  authors,  as  Aristotle,  Galen,  Euclid,  Ptol- 
emy, etc.,  while  their  successors  have  done  very 
little,  ^r  scarce  made  any  attempts.  But  it  were 
highly  to  be  wished  that  these  games  might  be 
renewed,  to  the  honor  of  Prometheus  or  human 
nature,  and  that  they  might  excite  contest,  emu- 
lation, and  laudable  endeavors,  and  the  design 
meet  with  such  success  as  not  to  hang  tottering, 
tremulous,  and  hazarded,  upon  the  torch  of  any 
single  person.  Mankind,  therefore,  should  be 
admonished  to  rouse  themselves,  and  try  and  exert 
their  own  strength  and  chance,  and  not  place  all 
their  dependence  upon  a  few  men,  whose  abili- 
ties and  capacities,  perhaps,  are  not  greater  than 
their  own. 

These  are  the  particulars  which  appear  to  us 
shadowed  out  by  this  trite  and  vulgar  fable, 
though  without  denying  that  there  may  be  con- 
tained in  it  several  intimations  that  have  a  surpris- 
ing correspondence  with  the  Christian  mysteries. 

*  An  allusion  which,  in  Plato's  writings,  is  applied  to  the 
rapid  succession  of  generations,  through  which  the  con- 
tinuity of  human  life  is  maintained  from  age  to  age  ;  and 
which  are  perpetually  transferring  from  hand  to  hand  the 
concerns  and  duties  of  this  fleeting  scene.  Lucretius  alstj 
has  the  same  metaphor: 

"  Et  quasi  cursores  vitai  lampada  tradunc." 


WISDOM  OF  THE  ANCIENTS.  355 

In  particular,  the  voyage  of  Hercules,  made  in  a 
pitcher,  to  release  Prometheus,  bears  an  allusion 
to  the  word  of  God,  coming  in  the  frail  vessel  of 
the  flesh  to  redeem  mankind.  But  we  indulge 
ourselves  no  such  liberties  as  these,  for  fear  of 
using  strange  fire  at  the  altar  of  the  Lord. 

XXVII.— ICARUS     AND      SCYLLA     AND 
CHARYBDIS,  OR  THE  MIDDLE  WAY, 

EXPLAINED  OF  MEDIOCRITY  IN    NATURAL  ..ND 
MORAL  PHILOSOPHY. 

MEDIOCRITY,  or  the  holding  a  middle  course, 
has  been  highly  extolled  in  morality,  but  little  in 
matters  of  science,  though  no  less  useful  and 
proper  here  ;  while  in  politics  it  is  held  suspected 
and  ought  to  be  employed  with  judgment.  The 
ancients  described  mediocrity  in  manners  by  the 
course  prescribed  to  Icarus ;  and  in  matters  of 
the  understanding  by  the  steering  between  Scylla 
and  Charybdis,  on  account  of  the  great  difficulty 
and  danger  in  passing  those  straits. 

Icarus,  being  to  fly  across  the  sea,  was  ordered 
by  his  father  neither  to  soar  too  high  nor  fly  to<? 
low,  for,  as  his  wings  were  fastened  together  with 
wax,  there  was  danger  of  its  melting  by  the  sun's 
heat  in  too  high  a  flight,  and  of  its  becoming  less 
tenacious  by  the  moisture  if  he  kept  too  near  the 
vapor  of  the  sea.  But  he  with  a  juvenile  confi- 
dence, soared  aloft,  and  fell  down  headlong. 

EXPLANATION. — The  fable  is  vulgar,  and  easily 
interpreted ;  for  the  path  of  virtue  lies  straight 


356  WISDOM  OF  THE  AMCSEJVTS. 

between  excess  on  the  one  side,  and  defect  on 
th«  other.  And  no  wonder  that  excess  should 
prove  the  bane  of  Icarus,  exulting  in  juvenile 
strength  and  vigor  ;  for  excess  is  the  natural  vice 
of  youth,  as  defect  is  that  of  old  age  ;  and  if  a 
man  must  perish  by  either,  Icarus  chose  the 
better  of  the  two ;  for  all  defects  are  justly  es- 
teemed more  depraved  than  excesses.  There  is 
some  magnanimity  in  excess,  that,  like  a  bird, 
claims  kindred  with  the  heavens  ;  but  defect  is  a 
reptile,  that  basely  crawls  upon  the  earth.  It  was 
excellently  said  by  Heraclitus,  "  A  dry  light  makes 
the  best  soul ;  "  for  if  the  soul  contracts  moisture 
from  the  earth,  it  perfectly  degenerates  and  sinks. 
On  the  other  hand,  moderation  must  be  observed, 
to  prevent  this  fine  light  from  burning,  by  its  too 
great  subtility  and  dryness.  But  these  observa- 
tions are  common. 

In  matters  of  the  understanding,  it  requires 
great  skill  and  a  particular  facility  to  steer  clear 
of  Scylla  and  Charybdis.  If  the  ship  strikes 
upon  Scylla,  it  is  dashed  in  pieces  against  the 
rocks  ;  if  upon  Charybdis,  it  is  swallowed  out- 
right. This  allegory  is  pregnant  with  matter  ;  but 
we  shall  only  observe  the  force  of  it  lies  here, 
that  a  mean  be  observed  in  every  doctrine  and 
science,  and  in  the  rules  and  axioms  thereof,  be- 
tween the  rocks  of  distinctions  and  the  whirlpools 
of  universalities ;  for  these  two  are  the  bane  and 
ahiowreck  of  fine  geniuses  and  arts- 


WISDOM  OF  THE  ANCIENTS.  357 

XXVIIL— SPHINX,  OR  SCIENCE. 

EXPLAINED  OF  THE  SCIENCES. 

THEY  relate  that  Sphinx  was  a  monster,  vari» 
ously  formed,  having  the  face  and  voice  of  a  virgin, 
the  w'ngs  of  a  bird,  and  the  talons  of  a  griffin. 
She  resided  on  the  top  of  a  mountain,  near  the 
city  Thebes,  and  also  beset  the  highways.  H«c 
manner  was  to  lie  in  ambush  and  seize  the  travel- 
lers, and  having  them  in  her  power,  to  propose  to 
them  certain  dark  and  perplexed  riddles,  which  it 
was  thought  she  received  from  the  Muses,  and 
if  her  wretched  captives  could  not  solve  and 
interpret  these  riddles,  she  with  great  cruelty  fell 
upon  them,  in  their  hesitation  and  confusion,  and 
tore  them  to  pieces.  This  plague,  having  reigned 
a  long  time,  the  Thebans  at  length  offered  their 
kingdom  to  the  man  who  could  interpret  her  rid- 
dles, there  being  no  other  way  to  subdue  her. 
CEdipus,  a  penetrating  and  prudent  man,  though 
lame  in  his  feet,  excited  by  so  great  a  reward, 
accepted  the  condition,  and  with  a  good  assurance 
of  mind,  cheerfully  presented  himself  before  the 
monster,  who  directly  asked  him,  "  What  creature 
that  was,  which  being  born  four-footed,  afterward 
became  two-footed,  then  three-footed,  and  lastly 
four-footed  again  ?  "  CEdipus,  with  presence  of 
mind,  replied  it  was  man,  who,  upon  his  first 
birth  and  infant  state,  crawled  upon  all  fours  in 
endeavoring  to  walk  ;  but  not  long  after  went  up- 
right upon  his  two  natural  feet ;  again,  in  old  age 
walked  three-footed,  with  a  stick  ;  and  at  last, 
groving  decrepit,  lay  four-footed  confined  to  his 


35$  WISDOM  OF  THE  ANCIENTS. 

bed  ;  and  having  by  this  exact  solution  obtained 
the  victory,  he  slew  the  monster,  and,  laying  the 
carcass  upon  an  ass,  led  her  away  in  triumph ; 
and  upon  this  he  was,  according  to  the  agree- 
ment, made  king  6f  Thebes. 

EXPLANATION. — This  is  an  elegant,  instructive 
fable,  and  seems  invented  to  represent  science, 
especially  as  joined  with  practice.  For  science 
may,  without  absurdity,  be  called  a  monster,  being 
strangely  gazed  at  and  admired  by  the  ignorant 
and  unskilful.  Her  figure  and  form  is  various, 
by  reason  of  the  vast  variety  of  subjects  that  sci- 
ence considers ;  her  voice  and  countenance  are 
represented  female,  by  reason  of  her  gay  appear- 
ance and  volubility  of  speech  ;  wings  are  added, 
because  the  sciences  and  their  inventions  run  and 
fly  about  in  a  moment,  for  knowledge,  like  light 
communicated  from  one  torch  to  another,  is  pres- 
ently caught  and  copiously  diffused ;  sharp  and 
•hooked  talons  are  elegantly  attributed  to  her,  be- 
cause the  axioms  and  arguments  of  science  enter 
the  mind,  lay  hold  of  it,  fix  it  down,  and  keep  it 
from  moving  or  slipping  away.  This  the  sacred 
philosopher  observed,  when  he  said,  "  The  words 
of  the  wise  are  like  goads  or  nails  driven  far  in."  * 
Again,  all  science  seems  placed  on  high,  as  it  were 
on  the  tops  of  mountains  that  are  hard  to  climb ; 
for  science  is  justly  imagined  a  sublime  and  lofty 
thing,  looking  down  upon  ignorance  from  an 
eminence,  and  at  the  same  time  taking  an  exten- 
sive view  on  all  sides,  as  is  usual  on  the  tops  of 
mountains.  Science  is  said  to  beset  the  highwavs, 
*£ccles.  xii.  n. 


WISDOM  OF  THE  ANCIENTS.          359 

because  through  all  the  journey  and  peregrination 
of  human  life  there  is  matter  and  occasion  offered 
of  contemplation. 

Sphinx  is  said  to  propose  various  difficult  ques- 
tions and  riddles  to  men,  which  she  received  from 
the  Muses ;  and  these  questions,  so  long  as  they 
remain  with  the  Muses,  may  very  well  be  unac- 
companied with  severity,  for  while  there  is  no 
other  end  of  contemplation  and  inquiry  but  that 
of  knowledge  alone,  the  understanding  is  not 
oppressed,  or  driven  to  straits  and  difficulties,  but 
expatiates  and  ranges  at  large,  and  even  receives 
a  degree  of  pleasure  from  doubt  and  variety;  but 
after  the  Muses  have  given  over  their  riddles  to> 
Sphinx,  that  is  to  practice,  which  urges  and  im- 
pels to  action,  choice,  and  determination,  then  it 
is  that  they  become  torturing,  severe,  and  trying, 
and,  unless  solved  and  interpreted,  strangely  per- 
plex and  harass  the  human  mind,  rend  it  every 
way,  and  perfectly  tear  it  to  pieces.  All  the  rid- 
dles of  Sphinx,  therefore,  have  two  conditions 
annexed,  viz.,  dilaceration  to  those  who  do  not 
solve  them,  and  empire  to  those  that  do.  For  he 
•who  understands  the  thing  proposed  obtains  his 
end,  and  every  artificer  rules  over  his  work.  * 

Sphinx  has  no  more  than  two  kinds  of  riddles, 
one  relating  to  the  nature  of  things,  the  other  to 
the  nature  of  man ;  and  correspondent  to  these, 
the  prizes  of  the-  solution  are  two  kinds  of  empire 

*  This  is  what  the  author  so  frequently  inculcates  in  the 
JVbvum  Organum,  viz.,  that  knowledge  and  power  arc  recip- 
rocal ;  so  that  to  improve  in  knowledge  is  to  improve  in 
the  power  of  commanding  nature,  by  introducing  new  arts, 
tod  producing  WVfU  tUid  wHvvvij, 


360  WISDOM  OF  THE  ANCISNTS. 

• — the  empire  over  natuii,  and  the  empire  over 
man.  For  the  true  and  ultimate  end  of  natural 
philosophy  is  dominion  over  natural  things,  nat- 
ural bodies,  remedies,  machines,  and  numberless 
other  particulars,  though  the  schools  contented 
with  what  spontaneously  offers,  and  swollen  with 
their  own  discourses,  neglect,  and  in  a  manner 
despise,  both  things  and  works. 

But  the  riddle  proposed  to  CEdipus,  the  solution 
whereof  acquired  him  the  Theban  kingdom,  re- 
garded the  nature  of  man ;  for  he  who  has  thor- 
oughly looked  into  and  examined  human  nature, 
may  in  a  manner  command  his  own  fortune,  and 
seems  born  to  acquire  dominion  and  rule.  Accord- 
ingly, Virgil  properly  makes  the  arts  of  govern- 
ment to  be  the  arts  of  the  Romans.*  It  was. 
therefore,  extremely  apposite  in  Augustus  Caesar 
to  use  the  image  of  Sphinx  in  his  signet,  whether 
this  happened  by  accident  or  by  design  ;  for  he  of 
all  men  was  deeply  versed  in  politics,  and  through 
the  course  of  his  life  very  happily  solved  abun- 
dance of  new  riddles  with  regard  to  the  nature  of 
man  ;  and  unless  he  had  done  this  with  great  dex- 
terity and  ready  address,  he  would  frequently 
have  been  involved  in  imminent  danger,  if  not 
destruction. 

It  is  with  the  utmost  elegance  added  in  the  fable, 
that  when  Sphinx  was  conquered,  her  carcass  was 
laid  upon  an  ass ;  for  there  is  nothing  so  subtile 
and  abstruse,  but  after  being  once  made  plain, 
intelligible,  2  d  common,  it  may  be  received  bj 
the  slowest  capacity. 

*  "  Tu  regere  imperio  populos,  Romane,  mem  tint*  I 
H*  tibi  «runt  artes." — jEn.  vi.  851. 


WISDOM  OF  THE  ANCIENTS.  361 

We  must  not  omit  that  Sphinx  was  conquered 
by  a  lame  man,  and  impotent  in  his  feet ;  for  men 
usually  make  too  much  haste  to  the  solution  of 
Sphinx's  riddles ;  whence  it  happens,  that  she 
prevailing,  their  minds  are  rather  racked  and  torn 
by  disputes,  than  invested  with  command  by  works 
and  effects. 

XXIX.— PROSERPINE,   OR   SPIRIT. 

EXPLAINED   OF  THE  SPIRIT  INCLUDED  IN  NATURAL 
BODIES. 

THEY  tell  us,  Pluto  having,  upon  that  memor- 
able division  of  empire  among  the  gods,  received 
the  infernal  regions  for  his  share,  despaired  of 
winning  any  one  of  the  goddesses  in  marriage  by 
an  obsequious  courtship,  and  therefore  through 
necessity  resolved  upon  a  rape.  Having  watched 
his  opportunity,  he  suddenly  seized  upon  Pros- 
erpine, a  most  beautiful  virgin,  the  daughter  of 
Ceres,  as  she  was  gathering  narcissus  flowers  in  the 
meads  of  Sicily,  and  hurrying  her  to  his  chariot, 
carried  her  with  him  to  the  iubterraneal  regions, 
where  she  was  treated  with  the  highest  reverence, 
and  styled  the  Lady  of  Dis.  But  Ceres  missing  her 
only  daughter,  whom  :he  extremely  loved,  grew 
pensive  and  anxious  beyond  measure,  and  taking 
a  lighted  torch  in  her  hand,  wandered  the  world 
over  in  quest  of  her  daughter — but  all  to  no  pur- 
pose, till,  suspecting  she  might  be  carried  to  the 
infernal  regions,  she,  with  great  lamentation  and 
abundance  of  tears,  importuned  Jupiter  to  restore 
her ;  and  with  much  ado  prevailed  so  far  as  to 
recover  and  bring  her  away,  if  she  had  tasted 


362  WISDOM  OF  THE  ANCIENTS. 

nothing  there.  This  proved  a  hard  conditu,.} 
upon  the  mother,  for  Proserpine  was  found  to  have 
eaten  three  kernels  of  a  pomegranate.  Ceres, 
however,  desisted  not,  but  fell  to  her  entreaties 
and  lamentations  afresh,  insomuch  that  at  last  it 
•was  indulged  her  that  Proserpine  should  divide 
the  year  between  her  husband  and  her  mother,and 
Jive  six  months  with  the  one  and  as  many  with 
the  other.  After  this,  Theseus  and  Perithous, 
•with  uncommon  audacity,  attempted  to  force 
Proserpine  away  from  Pluto's  bed,  but  happening: 
to  grow  tired  in  their  journey,  and  resting  them- 
selves upon  a  stone  in  the  realms  below,  they 
could  never  rise  from  it  again,  but  remain  sitting 
there  forever.  Proserpine,  therefore,  still  con- 
tinued queen  of  the  lower  regions,  in  honor  of 
tvhom  there  was  also  added  this  grand  privile^-e, 
l&at  though  it  had  never  been  permitted  any  one 
to  return  after  having  once  descended  thither^ 
a  particular  exception  was  made,  that  he  who 
brought  a  golden  bough  as  a  present  to  Proser- 
pine, might  on  that  condition  descend  and  return. 
This  was  an  only  bough  that  grew  in  a  large  dark 
grove,  not  from  a  tree  of  its  own,  but  like  the 
mistletoe,  from  another,  and  when  plucked  away 
a  fresh  one  always  shot  out  in  its  stead. 

EXPLANATION. — This  fable  seems  to  regard 
natural  philosophy,  and  searches  deep  into  that 
rich  and  fruitful  virtue  and  supply  in  subterra- 
neous bodies,  from  whence  all  the  things  upon 
the  earth's  surface  spring,  and  into  which  they 
again  relapse  and  return.  By  Proserpine,  the 
ancients  denoted  that  ethereal  spirit  shut  up  ar.d 


WISDOM  OF  THE  ANCIENTS.          363 

within  the  earth,  here  represented  by 
Pluto — the  spirit  being  separated  from  the  supe- 
rior globe,  according  to  the  expression  of  the 
p  >et.*  This  spirit  is  conceived  as  ravished,  or 
si  tatched  up  by  the  earth,  because  it  can  no  way 
bs  detained,  when  it  has  time  and  opportunity  to 
By  off,  but  is  only  wrought  together  and  fixed  by 
« adden  intermixture  and  comminution,  in  the 
sime  manner  as  if  one  should  endeavor  to  mix 
a  if  with  water,  which  cannot  otherwise  be  done 
than  by  a  quick  and  rapid  agitation,  that  joins 
th<  m  together  in  front  while  the  air  is  thus 
otitght  up  by  the  water.  And  it  is  elegantly 
a  ]>  led,  that  Proserpine  was  ravished  while  she 
g1  inhered  narcissus  flowers,  which  have  their 
n<une  from  numbness  or  stupefaction;  for  the 
sj » rit  we  speak  of  is  in  the  fittest  disposition  to 
t<;  embraced  by  terrestrial  matter  when  it  begins 
t*  coagulate,  or  grow  torpid  as  it  were. 

It  is  an  honor  justly  attributed  to  Proserpine, 
and  not  to  any  other  wife  of  the  gods,  that  of  be- 
in  g  the  lady  or  mistress  of  her  husband,  because 
the  spirit  performs  all  its  operations  in  the  sub- 
tsrraneal  regions,  while  Pluto,  or  the  earth,  re- 
mains stupid,  or  as  it  were  ignorant  of  them. 

The  ether,  or  the  efficacy  of  the  heavenly 
bodies,  denoted  by  Ceres,  endeavors  with  infinite 
diligence  to  force  out  this  spirit,  and  restore  it 
to  its  pristine  state.  And  by  the  torch  in  the 
hand  of  Ceres,  or  the  ether,  is  doubtless  meant 
the  sun,  which  disperses  light  over  the  whole 

•  "  Sive  recens  tellv-s,  seductaque  nuper  ab  alta 

,  cognati  retin^bat  semina  coeli. " — Metam.  1. 80, 


364  WISDOM  OF  THE  ANCIENTS. 

globe  of  the  earth,  and  if  the  thing  were  possible, 
must  have  the  greatest  share  in  recovering  Pros- 
erpine, or  reinstating  the  subterraneal  spirit. 
Yet  Proserpine  still  continues  and  dwells  below, 
after  the  manner  excellently  described  in  the 
condition  between  Jupiter  and  Ceres.  For  first, 
it  is  certain  that  there  are  two  ways  of  detaining 
the  spirit,  in  solid  and  terrestrial  matter — the 
one  by  condensation  or  obstruction,  which  is 
mere  violence  and  imprisonment  ;  the  other  by 
administering  a  proper  aliment,  which  is  sponta- 
neous and  free.  For  after  the  included  spirit  be- 
gins to  feed  and  nourish  itself,  it  is  not  in  a  hurry 
to  fly  off,  but  remains  as  it  were  fixed  in  its  own 
earth.  And  this  is  the  moral  of  Proserpine's  tast- 
ing the  pomegranate  ;  and  were  it  not  for  this; 
she  must  long  ago  have  been  carried  up  by  Ceres, 
who  with  her  torch  wandered  the  world  over,  and 
so  the  earth  have  been  left  without  its  spirit.  For 
though  the  spirit  in  metals  and  minerals  may 
perhaps  be,  after  a  particular  manner,  wrought 
in  by  the  solidity  of  the  mass,  yet  the  spirit  of 
vegetables  and  animals  has  open  passages  to 
escape  at,  unless  it  be  willingly  detained,  in  the 
way  of  sipping  and  tasting  them. 

The  second  article  of  agreement,  that  of  Pros- 
erpine's remaining  six  months  with  her  mother 
and  six  with  her  husband,  is  an  elegant  descrip- 
tion of  the  division  of  the  year ;  for  the  spirit 
diffused  through  the  earth  lives  above-ground  in 
the  vegetable  world  during  the  summer  months, 
but  in  the  winter  returns  under-ground  again. 

The  attempt  of  Theseus  and  Perithous  to  bring 
Protcrpirte  away  denotes  that  the  more  subtile 


WISDOM  OF  THE  ANCIENTS.  365 

spirits,  which  descend  in  many  bodies  to  the 
earth,  may  frequently  be  unable  to  drink  in,  unite 
with  themselves,  and  carry  off  the  subterraneous 
spirit,  but  on  the  contrary  be  coagulated  by  it, 
and  rise  no  more,  so  as  to  increase  the  inhabi- 
tants and  add  to  the  dominion  of  Proserpine.* 

The  alchemists  will  be  apt  to  fall  in  with  our 
interpretation  of  the  golden  bough,  whether  we 
will  or  no,  because  they  promise  golden  mountains, 
and  the  restoration  of  natural  bodies  from  their 
stone,  as  from  the  gates  of  Pluto ;  but  we  are 
well  assured  that  their  theory  has  no  just  founda- 
tion, and  suspect  they  have  no  very  encourag- 
ing or  practical  proofs  of  its  soundness.  Leav- 
ing, therefore,  their  conceits  to  themselves,  we 
shall  freely  declare  our  own  sentiments  upon 
this  last  part  of  the  fable.  We  are  certain  from 
numerous  figures  and  expressions  of  the  ancients, 
that  they  judge  the  conservation,  and  in  some 
degree  the  renovation,  of  natural  bodies  to  be  no 
desperate  or  impossible  thing,  but  rather  abstruse 
and  out  of  the  common  road  than  wholly  im- 
practicable. And  this  seems  to  be  their  opinion 
in  the  present  case,  as  they  have  placed  this 
bough  among  an  infinite  number  of  shrubs,  in  a 
spacious  and  thick  wood.  They  supposed  it  of 
gold,  because  gold  is  the  emblem  of  duration. 
They  feigned  it  adventitious,  not  native,  because 

*  Many  philosophers  have  certain  speculations  to  thi& 
purpose.  Sir  Isaac  Newton,  in  particular,  suspects  that 
the  earth  receives  its  vivifying  spirit  from  the  comets. 
And  the  philosophical  chemist  and  astrologers  hav«  »pun 
the  thought  into  many  fantastical  distinctions  and  varieties. 
Se*  Newton,  priacip,  lib.  iii.  p.  473,  etc. 


366  WISDOM  OF  THE  AXCIEXTS. 

such  an  effect  is  to  be  expected  from  art,  and  not 
from  any  medicine  or  any  simple  or  mere  natural 
way  of  working. 

XXX.— METIS,  OR  COUNSEL. 

EXPLAINED  OF  PRINCES  AND  THEIR   COUNCIL. 

THE  ancient  poets  relate  that  Jupiter  took 
Metis  to  wife,  whose  name  plainly  denotes  coun- 
sel, and  that  he,  perceiving  she  was  pregnant  by 
him,  would  by  no  means  wait  the  time  of  her  de- 
livery, but  directly  devoured  her  ;  whence  himself 
also  became  pregnant,  and  was  delivered  in  a  won- 
derful manner ;  for  he  from  his  head  or  brain 
brought  forth  Pallas  armed. 

EXPLANATION. — This  fable,  which  in  its  literal 
sense  appears  monstrously  absurd,  seems  to  con- 
tain a  state  secret,  and  shows  with  what  art  kings 
usually  carry  themselves  toward  their  council,  in 
order  to  preserve  their  own  authority  and  majesty 
not  only  inviolate,  but  so  as  to  have  it  magnified 
and  heightened  among  the  people.  For  kings 
commonly  link  themselves  as  it  were  in  a  nuptial 
bond  to  their  council,  and  deliberate  and  com- 
municate with  them  after  a  prudent  and  laudable 
custom  upon  matters  of  the  greatest  importance, 
and  at  the  same  time  justly  conceiving  this  no  di- 
minution of  their  majesty ;  but  when  the  matter 
once  ripens  to  a  decree  or  order,  which  is  a  kind 
of  birth,  the  king  then  suffers  the  council  to  go 
on  no  further,  lest  the  act  should  seem  to  de- 
pend upon  their  pleasure.  Now,  therefore,  the 
king  usually  assumes  to  himself  whatever  wai 


WISDOM  OF  TffE  ANCIENTS.  36? 

wrought,  elaborated,  or  formed,  as  it  were,  in 
the  womb  of  the  council  (unless  it  be  a  matter  of 
an  invidious  nature,  which  he  is  sure  to  put  from 
him),  so  that  the  decree  and  the  execution  shall 
seem  to  flow  from  himself.*  And  as  this  decree 
or  execution  proceeds  with  prudence  and  power, 
so  as  to  imply  necessity,  it  is  elegantly  wrapped 
up  under  the  figure  of  Pallas  armed. 

Nor  are  kings  content  to  have  this  seem  the 
effect  of  their  own  authority,  free  will,  and  un- 
controllable choice  unless  they  also  take  the 
whole  honor  to  themselves,  and  make  the  people 
imagine  that  all  good  and  wholesome  decrees 
proceed  entirely  from  their  own  head,  that  \\ 
their  own  sole  prudence  and  judgment. 

XXXI.— THE  SIRENS,  OR  PLEASURES. 

EXPLAINED  OF  MEN'S  PASSION  FOR  PLEASURES. 

INTRODUCTION. — The  fable  of  the  Sirens  is,  in 
a  vulgar  sense,  justly  enough  explained  of  the 
pernicious  incentives  to  pleasure  ;  but  the  ancient 
mythology  seems  to  vis  like  a  vintage  ill-pressed 
and  trod  ;  for  though  something  has  been  drawn 
from  it  yet  all  the  more  excellent  parts  remain 
behind  in  the  grapes  that  are  untouched. 

FABLE. — The  sirens  are  said  to  be  the  daughters 
of  Achelous  and  Terpsichore,  one  of  the  Muses. 

*  This  policy  strikingly  characterized  the  conduct  of 
Louis  XIV.,  who  placed  his  generals  under  a  particular  in- 
junction,  to  advise  him  of  the  success  of  any  siege  likery 
*o  be  crowned  with  an  immediate  triumph,  that  he  ojigh* 
attend  in  person  and  appear  to  take  the  town  by  a  cot^>  •* 
main, 


368  WISDOM  OF  THE  ANCIENTS. 

In  their  early  days  they  had  wings,  but  lost  them 
upon  being  conquered  by  the  Muses,  with  whom 
they  rashly  contended  :  and  with  the  feathers  of 
these  wings  the  Muses  made  themselves  crowns, 
so  that  from  this  time  the  Muses  wore  wings  on 
their  heads,  excepting  only  the  mother  to  the 
Sirens. 

These  Sirens  resided  in  certain  pleasant  islands, 
and  when,  from  their  watch-tower,  they  saw  any 
ship  approaching,  they  first  detained  the  sailors  by 
their  music,  then,  enticing  them  to  shore.destroyed 
them. 

Their  singing  was  not  of  one  and  the  same  kind, 
but  they  adapted  their  tunes  exactly  to  the  nature 
of  each  person,  in  order  to  captivate  and  secure 
him.  And  so  destructive  had  they  been,  that 
these  islands  of  the  Sirens  appeared,  to  a  very 
great  distance,  white  with  the  bones  of  their  un- 
buried  captives. 

Two  different  remedies  were  invented  to  pro- 
tect persons  against  them,  the  one  by  Ulysses, 
the  other  by  Orpheus.  Ulysses  commanded  his 
associates  to  stop  their  ears  close  with  wax  ;  and 
he,  determining  to  make  the  trial,  and  yet  avoid 
the  danger,  ordered  himself  to  be  tied  fast  to  a. 
mast  of  the  ship,  giving  strict  charge  not  to  be 
unbound,  even  though  himself  should  entreat  it; 
but  Orpheus,  without  any  binding  at  all,  escaped 
the  danger,  by  loudly  chanting  to  his  harp  the 
praises  of  the  gods,  whereby  he  drowned  the 
Yoices  of  the  Sirens. 

EXPLANATION. — This  f  afcle  is  of  the  moral  kin4, 
and  appears  no  less  elegant  than  easy  to  interpret. 
For  pleasures  proceed  from  plenty  and 


WISDOM  OF  THE  ANCIENTS.  369 

attended  with  activity  or  exultation  of  the  mind.* 
Anciently  their  first  incentives  were  quick,  and 
seized  upon  the  men  as  if  they  had  been  winged, 
but  learning  and  philosophy  afterward  prevaifing, 
had  at  least  the  power  to  lay  the  mind  under  some 
restraint,  and  make  it  consider  the  issue  of  things, 
and  thus  deprived  pleasures  of  their  wings. 

This  conquest  redounded  greatly  to  the  honor 
and  ornaments  of  the  Muses  ;  for  after  it  ap- 
peared, by  the  example  of  a  few,  that  philosophy 
could  introduce  a  contempt  of  pleasures,  it  im- 
mediately seemed  to  be  a  sublime  thing  that 
could  raise  and  elevate  the  soul,  fixed  in  a  man- 
ner down  to  the  earth,  and  thus  render  men's 
thoughts,  which  reside  in  the  head,  winged  as  it 
were,  or  sublime. 

Only  the  mother  of  the  Sirens  was  not  thus 
plumed  on  the  head,  which  doubtless  denotes 
superficial  learning,  invented  and  used  for  de- 
light and  levity  ;  an  eminent  example  whereof  we 
have  in  Petronius,  who,  after  receiving  sentence 
of  death,  still  continued  his  gay  frothy  humor, 
and,  as  Tacitus  observes,  used  his  learning  to 
solace  or  divert  himself,  and  instead  of  such  dis- 
courses as  give  firmness  and  constancy  of  mind, 
read  nothing  but  loose  poems  and  verses.f  Such 

*The  one  denoted  by  the  river  Achelous,  and  the  other 
by  Terpsichore,  the  muse  that  invented  the  cithara  and  da- 
lighted  in  dancing. 

t  "  Vivamus,  mea  Lesbia,  atque  amemus ; 
Rumoresque  senum  severiorum 
Omnes  unius  estimemus  assis." — Catull,  Eleg.  v. 
And  again— 

44  Jura  sene»  norint,  et  quod  sit  faeque  nefasque 
Inquirant  tri»t»s ;  legumque  exaraina  servent." — Metam. 

34 


370  WISDOM  OF  THE  ANCIENTS. 

learning  as  this  seems  to  pluck  the  crowns  again 
from  the  Muses'  heads,  and  restore  them  to  the 
Sirens. 

The  Sirens  are  said  to  inhabit  certain  islands, 
because  pleasures  generally  seek  retirement,  and 
often  shun  society.  And  for  their  songs,  with 
the  manifold  artifice  and  destructiveness  thereof, 
{his  is  too  obvious  and  common  to  need  explan- 
ation. But  that  particular  of  the  bones  stretch- 
ing like  white  cliffs  along  the  shores  and  appear- 
ing afar  off  contains  a  more  subtile  allegory,  and 
denotes  that  the  examples  of  others'  calamity  and 
misfortunes,  though  ever  so  manifest  and  ap- 
parent, have  yet  but  little  force  to  deter  the 
corrupt  nature  of  man  from  pleasures. 

The  allegory  of  the  remedies  against  the 
Sirens  is  not  difficult,  but  very  wise  and  noble : 
It  proposes,  in  effect,  three  remedies  as  well 
against  subtile  as  violent  mischiefs,  two  drawn 
from  philosophy  and  one  from  religion. 

The  first  means  of  escaping  is  to  resist  the 
earliest  temptations  in  the  beginning,  and  dili- 
gently avoid  and  cut  off  all  occasions  that  may 
solicit  or  sway  the  mind;  and  this  is  well  repre- 
sented by  shutting  up  the  ears,  a  kind  of  remedy 
to  be  necessarily  used  with  mean  and  vulgar 
jninds,  such  as  the  retinue  of  Ulysses. 

But  nobler  spirits  may  converse,  even  in  the 
midst  of  pleasures,  if  the  mind  be  well  guarded 
•with  constancy  and  resolution.  And  thus  some 
delight  to  make  a  severe  trial  of  their  own  virtue, 
and  thoroughly  acquaint  themselves  with  the 
folly  and  madness  of  pleasures,  without  comply- 
ing or  being  wholly  giveq  up  to  them ;  which  is 


WISDOM  OP  THE  ANCIENTS.  371 

what  Solomon  professes  of  himself  when  hfc 
closes  the  account  of  all  the  numerous  pleasures 
he  gave  a  loose  to  with  this  expression,  "  But 
wisdom  still  continued  with  me."  Such  heroes 
in  virtue  may,  therefore,  remain  unmoved  by  the 
greatest  incentives  to  pleasure,  and  stop  them- 
selves on  the  very  precipice  of  danger ;  if,  accord- 
ing to  the  example  of  Ulysses,  they  turn  a  deaf 
ear  to  pernicious  counsel,  and  the  flatteries  of 
their  friends  and  companions,  which  have  the 
greatest  power  to  shake  and  unsettle  the  mind. 

But  the  most  excellent  remedy,  in  every  temp- 
tation, is  that  of  Orpheus,  who,  by  loudly  chant- 
ing and  resounding  the  praises  of  the  gods,  con- 
founded the  voices  and  kept  himself  from  hear- 
ing the  music  of  the  Sirens  ;  for  divine  contem- 
plations exceed  the  pleasures  of  sense,  not  only  ia 
<K»wer  but  also  in  sweetness. 


APOPHTHEGMS. 

OMITTING  THOSE  KNOWN  TO  BE  SPURIOUS. 

QUEEN  ELIZABETH,  the  morrow  of  her  corona- 
aon  (it  being  the  custom  to  release  prisoners  at 
the  inauguration  of  a  prince),  went  to  the  chapel ; 
and  in  the  great  chamber,  one  of  her  courtiers, 
who  was  well  known  to  her,  either  out  of  his 
motion,  or  by  the  instigation  of  a  wiser  man, 
presented  her  with  a  petition ;  and  before  a 
great  number  of  courtiers,  besought  her  with  a 
loud  voice,  that  now  this  good  time,  there  might 
be  four  or  five  principal  prisoners  more  re- 
leased ;  those  were  the  four  evangelists  and  the 
apostle  St.  Paul,  who  had  been  long  shut  up  in 
an  unknown  tongue,  as  it  were  in  prison ;  so  as 
they  could  not  converse  with  the  common  people. 
The  queen  answered  very  gravely,  that  it  was 
best  first  to  inquire  of  them,  whether  they  would 
be  released  or  no. 

Queen  Ann  Bullen,  at  the  time  when  she  was 
led  to  be  beheaded  in  the  Tower,  called  one  of  the 
king's  privy  chamber  to  her,  and  said  unto  him, 
'"Commend  me  to  the  king,  and  tell  him,  that  he 
hath  ever  been  constant  in  his  course  of  advanc- 
ing me ;  from  a  private  gentlewoman  he  made 
me  a  marchioness;  and  from  a  marchioness  a 

191 


374  APOPHTHEGMS. 

que«n ;  and  now,  that  he  hath  left  no  higher  d* 
gree  of  earthly  honor,  he  intends  to  crown  my 
innocency  with  the  glory  of  martyrdom." 

A  great  officer  in  France  was  in  danger  to  have 
lost  his  place ;  but  his  wife  by  her  suit  and 
means-making,  made  his  peace ;  whereupon  a 
oleasant  fellow  said,  that  he  had  been  crushed, 
dut  that  he  saved  himself  upon  his  horns. 

When  the  archduke  did  raise  his  siege  from 
the  Grave,  the  then  secretary  came  to  Queen 
Elizabeth.  The  queen  (having  first  intelligence 
thereof)  said  to  the  secretary,  "  Wote  you  that 
the  archduke  is  risen  from  the  Grave  ? "  He  an- 
swered :  "  What,  without  the  trumpet  of  the  arch- 
angel ?  "  The  queen  replied,  "  Yes  ;  without 
sound  of  trumpet." 

The  council  did  make  remonstrance  unto  Queen 
Elizabeth  of  the  continual  conspiracies  against 
her  life ;  and  namely,  that  a  man  was  lately  takcn>r 
•who  stood  ready  in  a  very  dangerous  and  suspi- 
cious manner  to  do  tl  e  deed  ;  and  they  showed  hev 
the  weapon  wher^w  th  he  thought  to  have  acted 
it.  And  therefore  they  advised  her,  that  she- 
should  go  less  abroad  t.o  take  the  air,  weakly  at 
tended,  as  she  used.  B- 1  the  queen  answered, 
that  she  had  rather  be  dead,  than  put  in  custody. 

Henry  the  Fourth  of  France  his  queen  was 
young  with  child  ;  Count  Soissons,  that  had  his 
expectation  upon  the  crown,  when  it  was  twice  OK 
thrice  thought  that  the  queen  was  with  child  b*> 


APOPHTHEGMS.  375 

fore,  said  to  some  of  his  friends,  that  it  was  but 
with  a  pillow.  This  had  some  ways  come  to  the 
king's  ear  ;  who  kept  it  till  such  time  as  the  queen 
waxed  great  :  then  he  called  the  Count  of  Sois- 
sons  to  him,  and  said,  laying  his  hand  upon  the 
queen's  belly,  "  Come,  cousin,  is  this  a  pillow  ?  " 
The  Count  of  Soissons  answered,  "  Yes,  sire,  it  is 
a  pillow  for  all  France  to  sleep  upon." 

Queen  Elizabeth  was  wont  to  say,  upon  the 
commission  of  sales,  that  the  commissioners  used 
her  like  strawberry  wives,  that  layed  two  or  three 
great  strawberries  at  the  mouth  of  their  pot,  and 
all  the  rest  were  little  ones  ;  so  they  made  her 
two  or  three  good  prizes  of  the  first  particulars, 
but  fell  straightways. 

Queen  Elizabeth  used  to  say  of  her  instructions 
to  great  officers,  that  they  were  like  to  garments, 
strait  at  the  first  putting  on,  but  did  by  and  by 
wear  easy  enough. 


A  great  officer  at  court,  when  my  lord  of 
was  first  in  trouble  ;  and  that  he,  and  fhos(? 
that  dealt  for  him,  would  talk  much  of  my  lord's 
friends,  and  of  his  enemies,  answered  to  one  of 
them  :  "  I  will  tell  you,  I  know  but  one  friend 
and  one  enemy  my  lord  hath  ;  and  that  one  friend 
is  the  queen,  and  that  one  enemy  is  himself." 

The  book  of  deposing  King  Richard  the  Second!, 
and  the  coming  in  of  Henry  the  Fourth,  supposed 
to  be  written  by  Dr.  Hayward,  who  was  com- 
mitted to  the  Tower  for  it,  had  much  incensed 


tfH  APOPHTHEGMS. 

Qu^en  Elizabeth,  and  she  asked  Mr.  Bacon,  bein£ 
then  of  her  counsel  learned,  whether  there  were 
any  treason  contained  in  it  ?  Who  intending  to 
do  him  a  pleasure,  and  to  take  off  the  queen's 
bitterness  with  a  merry  conceit,  answered,  "  No, 
madam,  for  treason  I  cannot  deliver  opinion  that 
there  is  any,  but  very  much  felony."  The  queen 
apprehending  it  gladly,  asked,  how ;  and  where- 
in ?  Mr.  Bacon  answered,  "  Because  he  had 
stolen  many  of  his  sentences  and  conceits  out  of 
Cornelius  Tacitus." 

Queen  Elizabeth  was  dilatory  enough  in  suits, 
of  her  own  nature ;  and  the  lord  treasurer  Bur- 
leigh  being  a  wise  man,  and  willing  therein  to  feed 
her  humor,  would  say  to  her,  "  Madam,  you  do 
well  to  let  suitors  stay ;  for  I  shall  tell  you,  bis 
dat,  qui  cito  dat ;  if  you  grant  them  speedily,  they 
will  come  again  the  sooner." 

Sir  Nicholas  Bacon,  who  was  keeper  of  the 
great  seal  of  England,  when  Queen  Elizabeth,  in 
her  progress,  came  to  his  house  at  Gorhambury, 
and  said  to  him,  "  My  lord,  what  a  little  house 
have  you  gotten  ! "  answered  her,  "  Madam,  my 
house  is  well ;  but  it  is  you  that  have  made  me 
too  great  for  my  house." 

The  lord-keeper  Sir  Nicholas  Bacon  was  asked 
his  opinion  by  Queen  Elizabeth,  of  one  of  theso 
monopoly  licenses.  And  he  answered,  "  Madan1, 
will  you  have  me  speak  the  truth?  LtcentU 
omnes  deteriores  sumus  " — we  are  all  the  worse  f«  r 
Hcenses. 


APOPHTHEGMS.  377 

My  lord  of  Essex  at  the  succor  of  Rouen,  made 
twenty-four  knights,  which  at  that  time  was  a 
great  number.  Divers  of  those  gentlemen  were 
of  weak  and  small  means  ;  which,  when  Queen 
Elizabeth  heard,  she  said,  "  My  lord  might  have 
done  well  to  have  built  his  almshouse,  before  he 
made  his  knights." 

The  deputies  of  the  reformed  religion,  after  the 
massacre  which  was  at  Paris  upon  St.  Bartholo- 
mew's day,  treated  with  the  king  and  queen- 
mother,  and  some  other  of  the  council,  for  a 
peace.  Both  sides  were  agreed  upon  the  articles. 
The  question  was,  upon  the  security  for  the  per- 
formance. After  some  particulars  propounded 
and  rejected,  the  queen-mother  said,  "  Why  is 
not  the  word  of  a  king  sufficient  security  ?  "  One 
of  the  deputies  answered,  "  No,  by  St.  Bartholo- 
mew, madam." 

When  peace  was  renewed  with  the  French  in 
England  divers  of  the  great  counsellors  were  pre- 
sented from  the  French  with  jewels ;  the  Lord 
Henry  Howard,  being  then  Earl  of  Nottingham 
and  a  counsellor,  was  omitted.  Whereupon  the 
king  said  to  him,  "  My  lord,  how  happens  it  that 
you  have  not  a  jewel  as  well  as  the  rest  ?  "  My 
lord  answered,  according  to  the  fable  in  JEsop, 
"  Non  sum  gallus,  itaque  non  reperi  gemmam." 

There  was  a  minister  deprived  for  noncon- 
formity, who  said  to  some  of  his  friends,  that  if 
they  deprived  him,  it  should  cost  a  hundred  men's 
lives.  The  party  understood  it,  as  if  being  a  tor- 


378  APOPHTHEGMS. 

bulent  fellow,  he  would  have  moved  sedition,  and 
complained  of  him  ;  where|ir)on  being  ionvented 
and  opposed  upon  that  speech,  he  said  his  mean- 
ing was,  that  if  he  lost  his  benefice,  he  would 
pi  actice  physic,  and  then  he  thought  he  should 
kill  a  hundred  men  in  time. 

Secretary  Bourn's  son  kept  a  gentleman's  wife 
in  Shropshire,  who  lived  from  her  husband  with 
him  ;  when  he  was  weary  of  her,  he  caused  her 
h  usband  to  be  dealt  with  to  take  her  home,  and 
o.Tered  him  five  hundred  pounds  for  reparation  ; 
tl  e  gentleman  went  to  Sir  H.  Sidney,  to  take  his 
a  \ vice  upon  this  offer,  telling  him  that  his  wife 
p'omised  now  a  new  life  ;  and  to  tell  him  truth, 
fi  i*  hundred  pounds  would  come  well  with  him. 
"  l!y  my  truth,"  said  Sir  Henry  Sidney,  "  take  her 
hDine  and  take  the  money:  then  whereas  other 
oi<:kolds  wear  their  horns  plain,  you  may  wear 
yours  gilt." 

When  Rabelais,  the  great  jester  of  France,  lay 
on  his  death-bed,  and  they  gave  him  the  extreme 
unction,  a  familiar  friend  of  his  came  to  him 
afterward,  and  asked  him  how  he  did.  Rabelais 
answered,  "Even  going  my  journey,  they  have 
greased  my  boots  already." 

Thales,  as  he  looked  upon  the  stars,  fell  into 
the  water ;  whereupon  it  was  after  said,  that  if  he 
had  looked  into  the  water,  he  might  have  seer* 
the  stars ;  but  looking  up  to  the  stars,  he  could 
not  see  the  water. 

Master  Mason,  of  Trinity  College,  sent  his 
puprl  to  another  of  the  fellows,  to  borrow  a  book 


APOPHTHEGMS.  379 

of  him,  who  told  him,  "  I  am  loth  to  lend  my 
books  out  of  my  chamber;  but  if  it  pleases  thy 
tutor  to  come  and  read  it  here,  he  shall  as  long  as 
he  will."  It  was  winter,  and  some  days  after  the 
same  fellow  sent  to  Mr.  Mason  to  borrow  his 
bellows  ;  but  Mr.  Mason  said,  "  I  am  loth  to  lend 
my  bellows  out  of  my  chamber  ;  but  if  thy  tutor 
would  come  and  use  it  here,  he  shall  as  long  as 
he  will." 

In  Flanders,  by  accident,  a  Flemish  tiler  fell 
from  the  top  of  a  house  upon  a  Spaniard,  and 
killed  him,  though  he  escaped  himself  ;  the  next 
of  the  blood  prosecuted  his  death  with  great  vi- 
olence, and  when  he  was  offered  pecuniary  rec- 
ompense, nothing  would  serve  him  but  lex  talionis ; 
whereupon  the  judge  said  to  him,  that  if  he  did 
urge  that  sentence,  it  must  be,  that  he  should  go 
up  to  the  top  of  the  house,  and  then  fall  down 
upon  the  tiler. 

There  was  a  young  man  in  Rome,  that  was  very 
like  Augustus  Caesar  ;  Augustus  took  knowledge 
of  him,  and  sent  for  the  man,  and  asked  him, 
"  Was  your  mother  never  at  Rome  ? "  He  an- 
swered, "  No,  sir,  but  my  father  was." 

Agesilaus,  when  one  told  him  there  was  one  did 
excellently  counterfeit  a  nightingale,  and  would 
have  had  him  heard  him,  said,  "Why,  I  have 
heard  the  nightingale  herself." 

There  was  a  captain  sent  to  an  exploit  by  his 
general  with  forces  that  were  not  likely  to  achieve 
the  enterprise  ;  the  captain  said  to  him,  "  Sir,  £,p- 


380  APOPHTHEGMS. 

point  but  half  so  many."  "  Why,"  saith  the  gen« 
eral.  The  captain  answered,  "  Because  it  is  bet- 
ter that  few  die  than  more." 

There  was  a  harbinger  who  had  lodged  a  gen- 
tleman in  a  very  ill  room,  who  expostulated  with 
him  somewhat  rudely;  but  the  harbinger  care- 
lessly said,  "  You  will  reap  pleasure  from  it  when 
you  are  out  of  it." 

There  is  a  Spanish  adage,  "  Love  without  end 
hath  no  end ;  "  meaning,  that  if  it  were  begun 
not  upon  particular  ends  it  would  last. 

A  company  of  scholars  going  together  to  catch 
conies,  carried  one  scholar  with  them,  which  had 
no'"  much  more  wit  than  he  was  born  with  ;  and 
to  him  they  gave  in  charge,  that  if  he  saw  any,  he 
should  be  silent,  for  fear  of  scaring  them.  But  he 
no  sooner  espied  a  company  of  rabbits  before 
the  rest,  but  he  cried  aloud,  "  Ecce  multi  cuni- 
culi,"  which  in  English  signifies,  behold  many 
conies;  which  he  had  no  sooner  said,  but 
the  conies  ran  to  their  burrows ;  and  he  being 
checked  by  them  for  it,  answered,  "Who  the 
devil  would  have  thought  that  the  rabbits 
understood  Latin  ?  " 

Solon  compared  the  people  unto  the  sea,  and 
orators  and  counsellors  to  the  winds  ;  for  that 
the  sea  would  be  calm  and  quiet,  if  the  winds  did 
not  trouble  it. 

A  man  being  very  jealous  of  his  wife,  insomuch 
that  which  way  soever  she  went,  he  would  be  pry« 


APOPHTHEGMS.  381 

ing  at  her  heels ;  and  she  being  so  grieved 
thereat,  in  plain  terms  told  him,  that  if  he  did 
not  for  the  future  leave  off  his  proceedings  in  that 
nature,  she  would  graft  such  a  pair  of  horns  upon 
his  head,  that  should  hinder  him  from  coming 
out  of  any  door  in  the  house. 

A  tinker  passing  Cheapside  with  his  usual 
tone,  "  Have  you  any  work  for  a  tinker?"  an 
apprentice  standing  at  a  door  opposite  to  a  pillory 
there  set  up,  called  the  tinker,  with  an  intent  to 
put  a  jest  upon  him,  and  told  him,  that  he  should 
do  very  well  if  he  would  stop  those  two  holes  in 
the  pillory  ;  to  which  the  tinker  answered,  that 
if  he  would  put  his  head  and  ears  a  while  in  that 
pillory,  he  would  bestow  both  brass  and  nails 
upon  him  to  hold  him  in,  and  give  him  his  labor 
into  the  bargain. 

Whitehead,  a  grave  divine,  was  much  esteemed 
by  Queen  Elizabeth,  but  not  preferred,  because 
he  was  against  the  government  of  bishops  :  he 
was  of  a  blunt  stoical  nature;  he  came  one  day 
to  the  queen,  and  the  queen  happened  to  say  to 
hivn,  "  I  like  thee  the  better,  Whitehead,  because 
thou  livest  unmarried!"  He  answered,  "In 
troth,  madam,  I  like  you  the  worse  for  the  same 
cause." 

Doctor  Laud  said,  that  some  hypocrites,  and 
seeming  mortified  men,  that  held  down  their 
heads  like  bulrushes,  were  like  the  little  images 
that  they  place  'in  the  very  bowing  of  the  vaults 
of  churches,  that  look  as  if  they  held  up  the  churcii, 
but  are  but  puppets. 


j&2  APOPHTHEGMS. 

There  was  a  lady  of  the  west  country,  that 
gave  great  entertainment  at  her  house  to  most  of 
the  gallant  gentlemen  thereabouts,  and  among 
others,  Sir  Walter  Raleigh  was  one.  This  lady, 
though  otherwise  a  stately  dame,  was  a  notable 
good  housewife  ;  and  in  the  morning  betimes,  she 
called  to  one  of  her  maids  that  looked  to  the 
swine,  and  asked,  "  Are  the  pigs  served  ? "  Sir 
Walter  Raleigh's  chamber  was  fast  by  the  lady's, 
BO  as  he  heard  her ;  a  little  before  dinner,  the 
lady  came  down  in  great  state  into  the  great 
chamber,  which  was  full  of  gentlemen ;  and  as 
soon  as  Sir  Walter  Raleigh  set  eye  upon  her, 
"  Madam,"  said  he,  "  are  the  pigs  served  ? " 
The  lady  answered,  "  You  know  best  whether  you 
have  had  your  breakfast." 

There  were  fishermen  drawing  the  river  at 
Chelsea  ;  Mr.  Bacon  came  thither  by  chance  in 
the  afternoon,  and  offered  to  buy  their  draught ; 
they  were  willing.  He  asked  them  what  they 
would  take?  They  asked  thirty  shillings.  Mr. 
Bacon  offered  them  ten.  They  refused  it,  "Why, 
then,"  saith  Mr.  Bacon,  "  I  will  be  only  a  looker 
on."  They  drew,  and  caught  nothing.  Saith  Mr. 
Bacon,  "  Are  not  you  mad  fellows  now,  that  might 
have  had  an  angel  in  your  purse,  to  have  made 
merry  withal,  and  to  have  warmed  you  thoroughly, 
and  now  you  must  go  home  with  nothing  ?  "  "  Aye, 
but,"  saith  the  fishermen,  "  we  had  hope  then  to 
make  a  better  gain  of  it."  Saith  Mr.  Bacon, 
"Well,  my  master,  then  I'll  tell  you,  hope  is  a 
good  breakfast,  but  it  is  a  bad  supper," 


APOPHTHEGMS.  383 

Mr.  Bacon,  after  he  had  been  vehement  in 
Parliament  against  depopulation  and  inclosures ; 
and  that  soon  after  the  queen  told  him,  that  she 
had  referred  the  hearing  of  Mr.  Mill's  cause  to 
certain  counsellors  and  judges;  and  asked  him 
how  he  liked  of  it  ?  answered,  "  Oh,  madam  !  my 
mind  is  known;  I  am  against  all  inclosures,  ai;d 
especially  against  inclosed  justice." 

When  Sir  Nicholas  Bacon,  the  lord-keeper, 
lived,  every  room  in  Gorhambury  was  served 
with  a  pipe  of  water  from  the  ponds,  distant 
about  a  mile  off.  In  the  lifetime  of  Mr.  Anthony 
Bacon,  the  water  ceased.  After  whose  death,  his 
lordship  coming  to  the  inheritance,  could  not 
recover  the  water  without  infinite  charge ;  when 
he  was  lord  chancellor  he  built  Verulam  House, 
close  by  the  pond-yard,  for  a  place  of  privacy, 
when  he  was  called  upon  to  dispatch  any  urgent 
business.  And  being  asked  why  he  built  that 
house  there,  his  lordship  answered  that  since  he 
could  not  carry  the  water  to  his  house  he  would 
carry  his  house  to  the  water. 

Zelim  was  the  first  of  the  Ottomans  that  did 
shave  his  beard,  whereas  his  predecessors  wore 
it  long.  One  of  his  bashaws  asked  him  why  he 
altered  the  custom  of  his  predecessors  ?  He 
answered  :  "  Because  you  bashaws  may  not  lead 
me  by  the  beard  as  you  did  them." 

Charles,  king  of  Sweden,  a  great  enemy  of  the 
Jesuits,  when  he  took  any  of  their  colleges,  he 
would  hang  the  old  Jesuits  and  put  the  young 


384  APOPHTHEGMS. 

to  his  mines,  saying,  that  since  they  wrought  s« 
hard  above  ground  he  would  try  how  they  could 
work  under  ground. 

In  chancery,  at  one  time  when  the  counsel 'rf 
the  parties  set  forth  the  boundaries  of  the  land  ;n 
question,  by  the  plot ;  and  the  counsel  ol  oi-e 
part  said,  "  We  lie  on  this  side,  my  lord :  "  ard 
the  counsel  of  the  other  part  said,  "  And  we  lie 
on  this  side  :  "  the  lord  chancellor  Hatton  stood 
up  and  said,  "  If  you  lie  on  both  sides,  whom  will 
you  have  me  to  believe  ? " 

Sir  Thomas  More  had  only  daughters,  at  the 
rust,  and  his  wife  did  ever  pray  for  a  boy.  At 
last  she  had  a  boy,  which,  being  come  to  man's 
estate,  proved  but  simple.  Sir  Thomas  said  to 
his  wife,  "  Thou  prayedst  so  long  for  a  boy  that 
be  will  be  a  boy  as  long  as  he  lives." 

Sir  Thomas  More,  on  the  day  that  he  was  be- 
headed, had  a  barber  sent  to  him,  because  his 
>air  was  long ;  which  was  thought  would  make 
him  more  commiserated  with  the  people.  The 
barber  came  to  him,  and  asked  him  whether  he 
vculdbe  pleased  to  be  trimmed?  "In  good  faith, 
honest  fellow,"  saith  Sir  Thomas,  "  the  king  and 
l  have  a  suit  for  my  head :  and  till  the  title  be 
cleared,  I  will  do  no  cost  upon  it." 

Xlr.  Bettenham  said  that  virtuous  men  were 
like  some  herbs  and  spices  that  give  not  out  their 
sweet  smell  till  they  be  broken  or  crushed. 


APOPHTHEGMS.  385 

There  was  a  painter  became  a  physician,  where- 
upon one  said  to  him  :  "  You  have  done  well ;  for 
before,  the  faults  of  your  work  were  seen,  but 
now  they  are  unseen." 

There  was  a  gentleman  that  came  to  the  tilt  all 
in  orange-tawny,  and  ran  very  ill.  The  next  day 
he  <  ame  again  all  in  green,  and  ran  worse.  There 
was  one  of  the  lookers-on  asked  another,  "  What 
is  the  reason  that  this  gentleman  changeth  his 
colors?"  The  other  answered,  "  Sure,  because 
it  »iay  be  reported  that  the  gentleman  in  the 
gretn  ran  worse  than  the  gentleman  in  ths 
oiange-tawny." 

Sir  Thomas  More  had  sent  him  by  a  suitor  in 
chancery  two  silver  flagons.  When  they  were 
pre  nted  by  th-  gentleman's  servant,  he  said  to 
one  of  his  men,  "  Have  him  to  the  cellar,  and  let 
him  have  of  my  best  wine  :"  and  turning  to  the 
servint,  said,  "Tell  thy  master,  if  he  like  it,  let 
him  not  spare  it." 

M\chael  Angelo,  the  famous  painter,  painting 
in  tlw  pope's  chapel  the  portraiture  of  hell  and 
damned  souls,  made  one  of  the  damned  souls  so 
like  '*.  cardinal  that  was  his  enemy,  as  everybody 
at  fust  sight  knew  it.  Whereupon  the  cardinal 
complained  to  Pope  Clement,  humbly  praying  it 
m  igbt  be  defaced.  The  pope  said  to  him,  "  Why, 
you  know  very  well  I  have  power  to  deliver  a 
sou)  out  of  purgatory,  but  not  out  of  hell.* 

*'  1  his  was  not  the  portrait  of  a  cardinal,  but  of  the 
pqf  x;1 1  master  of  ceremonies. 


386  APOPHTHEGMS. 

Sir  Nicholas  Bacon,  when  a  certain  nimble- 
witted  counsellor  at  the  bar,  who  was  forward  to 
speak,  did  interrupt  him  often,  said  unto  him, 
"  There's  a  great  difference  betwixt  you  and  me : 
a  pain  to  me  to  speak,  and  a  pain  to  you  to  hold 
your  peace." 

The  same  Sir  Nicholas  Bacon,  upon  bills  ex- 
hibited to  discover  where  lands  lay,  upon  proof 
that  they  had  a  certain  quantity  of  land,  but  could 
not  set  it  forth,  was  wont  to  say,  "  And  if  you 
cannot  find  your  land  in  the  country,  how  will 
you  have  me  find  it  in  chancery  ?  " 

There  was  a  king  of  Hungary  took  a  bishop  in 
battle,  and  kept  him  prisoner;  whereupon  the 
pope  writ  a  monitory  to  him,  for  that  he  had 
broken  the  privilege  of  holy  church,  and  taken 
his  son.  The  king  sent  an  embassage  to  him, 
and  sent  withal  the  armor  wherein  the  bishop  was 
taken,  and  this  only  in  writing,  "  Vide  num  haec  sit 
vestis  filii  tui  " — Know  now  whether  this  be  thy 
son's  coat.* 

Sir  Amyas  Pawlet,  when  he  saw  too  much  haste 
made  in  any  matter,  was  wont  to  say,  "  Stay  a 
while,  that  we  may  make  an  end  the  sooner." 

A  master  of  the  request  to  Queen  Elizabeth 
had  divers  times  moved  for  an  audience,  and 
been  put  off.  At  last  he  came  to  the  queen  in  a 

•  This  reply  was  not  made  by  a  king  of  Hungary,  birf 
•cnt  by  Richard  Cceurde  Lion  to  the  pop*,  with  the  breast- 
plate of  the  bishop  of  Beauvais. 


APOPHTHEGMS.  387 

progress,  and  had  on  a  new  pair  of  boots.  The 
queen,  who  loved  not  the  smell  of  new  leather, 
said  to  him,  "  Fie,  sloven,  thy  new  boots  stink." 
"  Madam,"  said  he,  "  it  is  not  my  new  boots  that 
stink,  but  it  is  the  stale  bills  that  I  have  kept  so 
long." 

Queen  Isabella  of  Spain  used  to  say,  whoso- 
ever hath  a  good  presence  and  a  good  fashion, 
carries  continual  letters  of  recommendation. 

It  was  said  of  Augustus,  and  afterward  the  like 
was  said  of  Septimius  Severus,  both  which  did 
infinite  mischief  in  their  beginnings,  and  infinite 
good  toward  their  ends,  that  they  should  either 
have  never  been  born  or  never  died. 

Constantine  the  Great,  in  a  kind  of  envy,  him- 
self being  a  great  builder,  as  Trajan  likewise  was, 
would  call  Trajan  parietaria — wall-flower,  because 
his  name  was  upon  so  many  walls. 

Ethelwold,  bishop  of  Winchester,  in  a  famine, 
sold  all  the  rich  vessels  and  ornaments  of  the 
church  to  relieve  the  poor  with  bread  ;  and  said : 
"  There  was  no  reason  that  the  dead  temples  of 
God  should  be  sumptuously  furnished,  and  the 
living  temples  suffer  penury." 

After  a  great  fight  there  came  to  the  camp  of 
Gonsalvo,  the  great  captain,  a  gentleman  proudly 
horsed  and  armed ;  Diego  de  Mendoza,  asked 
the  ^reat  captain,  "  Who's  this  ?  "  Who  answered, 
"  It  is  St.  Ermin,  who  never  appears  but  after  a 
storm." 


388  APOPHTHEGMS. 

There  was  one  that  died  greatly  in  debt :  when 
it  was  reported  in  some  company,  where  divers 
of  his  creditors  casually  were,  that  he  was  dead  ; 
one  began  to  say,  "  Well,  if  he  be  gone,  then  he 
hath  carried  five  hundred  ducats  of  mine  with 
him  into  the  other  world,"  and  another  said,  "  And 
two  hundred  of  mine  ; "  and  the  third  spake  of 
great  sums  of  his.  Whereupon,  one  that  was 
among  them,  said,  "  I  perceive  now,  that  though 
a  man  cannot  carry  any  of  his  own  with  him  into 
the  next  world,  yet  he  may  carry  away  that  which 
is  another  man's." 

Bresquet,  jester  to  Francis  the  First  of  France, 
did  keep  a  calendar  of  fools,  wherewith  he  did 
use  to  make  the  king  sport ;  telling  him  ever  the 
reason  why  he  put  any  one  into  his  calendar. 
When  Charles  the  Fifth,  emperor,  upon  con- 
fidence of  the  noble  nature  of  Francis,  passed 
through  France,  for  the  appeasing  of  the  rebellio'- 
of  Gaunt,  Bresquet  put  him  into  his  calendax 
TI.e  king  asked  him  the  cause.  He  answered, 
"  Because  you  have  suffered  at  the  hands  of 
Charles  the  greatest  bitterness  that  ever  prince 
did  from  another,  nevertheless  he  would  trust 
his  person  into  your  hands."  "  Why,  Bresquet," 
said  the  king,  "  what  wilt  thou  say,  if  thou  seest 
him  pass  back  in  as  great  safety,  as  if  he  marched 
through  the  midst  of  Spain  ?  "  Saith  Bresquet, 
"  Why  then  I  will  put  him  out,  and  put  in  you." 

When  my  lord  president  of  the  council  came 
first  to  be  lord  treasurer,  he  complained  to  my 
chancellor    of  the  troublesomeness  of  the 


APOPHTHEGMS.  389 

place,  for  that  the  exchequer  was  so  empty. 
The  lord  chancellor  answered,  "  My  lord,  be 
of  good  cheer  ;  for  now  you  shall  see  the  bottom 
cf  your  business  at  the  first. ' 

Rabelais  tells  a  tale  of  one  that  was  very  fort- 
unate in  compounding  differences.  His  son 
undertook  the  said  course,  but  could  never  com- 
pound any.  Whereupon  he  came  to  his  father, 
and  asked  him,  what  art  he  had  to  reconcile  dif- 
ferences? He  answered,  he  had  no  other  but 
this  :  to  watch  when  the  two  parties  were  much 
wearied  and  their  hearts  were  too  great  to  seek 
reconcilement  at  one  another's  hand  ;  then  to  be 
a  means  between  them,  and  upon  no  other  terms. 
After  which  the  son  went  home,  and  prospered 
in  the  same  undertakings. 

Alonso  Cartilio  was  informed  by  his  steward 
of  the  greatness  of  his  expense,  being  such  as  he 
could  not  hoM  out  therewith.  The  bishop  asked 
him,  wherein  it  chiefly  arose  ?  His  steward  told 
him,  in  the  multitude  of  his  servants.  The 
bishop  bade  him  to  make  him  a  note  of  those 
that  were  necessary,  and  those  that  might  be 
spared.  Which  he  did.  And  the  bishop  taking 
occasion  to  read  it  before  most  of  his  servants, 
said  to  his  steward,  "  Well,  let  these  remain,  b.e- 
cause  I  have  need  of  them;  and  these  others  also, 
because  they  have  need  of  me." 

Mr.  Bettenham,  reader  of  Gray's-Inn,  used  to 
say,  that  riches  were  like  muck ;  when  it  lay  upon 
a  heap,  it  gave  but  a  stench.  »nd  ill-odor ;  but 


390  APOPHTHEGMS. 

when  it  was  spread  over  the  ground,  then  it  wa* 
cause  of  much  fruit. 

Galba  succeeded  Nero,  and  his  age  being  de- 
spised, there  was  much  license  and  confusion  in 
Rome  during  his  empire ;  whereupon  a  senator 
said  in  full  senate,  it  were  better  to  live  where 
nothing  is  lawful,  than  where  all  things  are  law- 
ful 

Chilon  said,  that  kings'  friends  and  favorites 
were  like  casting  counters  ;  that  sometimes  stood 
for  one,  sometimes  for  ten,  sometimes  for  a 
hundred. 

Diogenes  begging,  as  divers  philosophers  then 
used,  did  beg  more  of  a  prodigal  man  than  of  the 
rest  which  were  present.  Whereupon  one  said 
to  him,  "  See  your  baseness,  that  when  you  find 
a  liberal  mind,  you  will  take  most  of  him."  "  No," 
said  Diogenes,  "  but  I  mean  to  beg  of  the  rest 
again." 

Themistocles,  when  an  ambassador  from  a 
mean  estate  did  speak  great  matters,  said  to  him, 
"  Friend,  thy  words  would  require  a  city." 

Caesar  Borgia,  after  long  division  between  him 
and  the  lords  of  Romagna,  fell  to  accord  with 
them.  In  this  accord  there  was  an  article,  that 
he  should  not  call  them  at  any  time  all  together 
in  person.  The  meaning  was,  that  knowing  his 
dangerous  nature,  if  he  meant  them  treason,  he 
might  have  opportunity  to  oppress  them  alto- 
gether at  once.  Nevertheless,  he  used  such  fine 


APOPHTHEGMS.  391 

«rt  and  fair  carriage,  that  he  won  their  confidence 
to  meet  all  together  in  council  at  Cinigaglia,  where 
he  murdered  them  all.  This  act,  when  it  was 
related  unto  Pope  Alexander,  his  father,  by  a 
cardinal,  as  a  thing  happy,  but  very  perfidious, 
the  pope  said,  "It  was  they  that  broke  their 
c«>veuant  first,  in  coming  all  together." 

Clodius  was  acquitted  by  a  corrupt  jury,  that 
hi\d  palpably  taken  shares  of  money  before  they 
g?.ve  their  verdict ;  they  prayed  of  the  senate  a 
guard,  that  they  might  do  their  consciences,  for 
tbat  Clodius  was  a  very  seditious  young  noble- 
m  an.  Whereupon  all  the  world  gave  him  for  con- 
d<  mined.  But  acquitted  he  was.  Catulus,  the 
next  day  seeing  some  of  them  that  had  acquitted 
hi m  together,  said  to  them.  "What  made  you 
as»k  of  us  a  guard  ?  Were  you  afraid  your  money 
slr/'uld  have  been  taken  from  you  ?" 

At  the  same  judgment,  Cicero  gave  in  evidence 
upon  oath:  and  when  the  jury,  which  consisted 
ol  fifty-seven,  had  passed  against  his  evidence, 
one  day  in  the  senate  Cicero  and  Clodius  being 
in  altercation,  Clodius  upbraided  him,  and  said, 
"  The  jury  gave  you  no  credit."  Cicero  an- 
swered, "  Five  and  twenty  gave  me  credit ;  but 
there  were  two  and  thirty  that  gave  you  no  credit, 
for  they  had  their  money  beforehand." 

Diogenes  having  seer  that  the  kingdom  of 
Macedon,  which  before  was  contemptible  and 
low,  began  to  come  aloft,  when  he  died,  was  asked 
how  he  would  be  buried  ?  He  answered,  "  Witfc 


392  APOPHTHEGMS. 

my  face  downward  ;  for  within  a  while  the  world 
will  be  turned  upside  down,  and  then  1  shall  lie 
right." 

Cato  the  elder  was  wont  to  say,  that  the 
Romans  were  like  sheep;  a  man  could  better 
drive  a  flock  of  them,  than  one  of  them. 

tVhen  Lycurgus  was  to  reform  and  alter  the 
state  of  Sparta  ;  in  consultation,  one  advised,  that 
it  should  be  reduced  to  an  absolute  popular 
equality ;  but  Lycurgus  said  to  him,  "  Sir,  begin 
it  in  your  own  house." 

Bion,  that  was  an  atheist,  was  showed  in  a  port 
city,  in  a  temple  of  Neptune,  many  tables  of 
pictures  of  such  as  had  in  tempests  made  their 
vows  to  Neptune,  and  were  saved  from  shipwreck  : 
and  was  asked,  "  How  say  you  now  ?  Do  you 
not  acknowledge  the  power  of  the  gods  ? "  But 
saith  he,  "  Ay  ;  but  where  are  they  painted  that 
have  been  drowned  after  their  vows  ?  " 

Cicero  was  at  dinner,  where  there  was  an  ancient 
lady  that  spake  of  her  own  years,  and  said,  she 
was  but  forty  years  old.  One  that  sat  by  Cicero 
sounded  him  in  the  ear  and  said,  "  She  talks  of 
forty  years  old  ;  but  she  is  far  more,  out  of  ques- 
tion." Cicero  answered  him  again,  "  I  must  be- 
lieve her ;  for  I  have  heard  her  say  so  many  times 
these  ten  years." 

There  was  a  soldier  that  vaunted  before  Julius 
Caesar  of  the  hurts  he  had  received  in  his  face. 
Julius  C«sar.  knowing  him  to  be  but  a  coward, 


APOPHTHEGMS.  393 

told  him,  "  You  were  best  take  heed  next  time 
you  run  away,  how  you  look  back." 

Vespasian  asked  of  Apollonius  what  was  the 
cause  of  Nero's  ruin  ?  Who  answered,  "  Nero 
could  tune  the  harp  well,  but  in  government  he 
did  always  wind  up  the  strings  too  high,  or  let 
them  down  too  low." 

Antisthenes  being  asked  of  one,  what  learning 
was  most  necessary  for  man's  life,  answered, 
"To  unlearn  that  which  is  nought." 

Diogenes,  when  mice  came  about  him,  as  he 
•was  eating,  said,  "  I  see  that  even  Diogenes 
nourisheth  parasites." 

Heraclitus  the  obscure  said,  "  The  dry  light  is 
the  best  soul ; "  meaning,  when  the  faculties 
intellectual  are  in  vigor,  not  drenched,  or  as  it 
were  blooded  by  the  affections. 

One  of  the  philosophers  was  asked,  in  what  a 
wise  man  differed  from  a  fool.  He  answered, 
*'  Send  them  both  naked  to  those  that  know  them 
not,  and  you  shall  perceive." 

There  was  a  law  made  by  the  Romans  against 
the  bribery  and  extortion  of  the  governors  of 
provinces.  Cicero  saith,  in  a  speech  of  his  to  the 
people,  that  he  thought  the  provinces  would  peti- 
tion to  the  state  of  Rome  to  have  that  law  re- 
pealed. "  For,"  saith  he,  "  before  the  goverr.org 
did  bribe  and  extort  as  much  as  was  sufficient  fy 


394  APOPHTHEGMS. 

themselves;  but  now  they  bribe  and  extort  as 
much  as  may  be  enough,  not  only  for  themselves, 
but  for  the  judges  and  jurors,  and  magistrates." 

Aristippus  sailing  in  a  tempest,  showed  signs 
of  fear.  One  of  the  seamen  said  to  him,  in  ai\ 
insulting  manner,  "  We  that  are  plebeians  are  not 
troubled  ;  you  that  are  a  philosopher  are  afraid." 
Aristippus  answered,  that  "  There  is  not  the  like 
wager  upon  it,  for  you  to  perish  and  for  me." 

It  fell  out  So,  that  as  Livia  went  abroad  in 
Rome,  there  met  her  naked  young  men  that  were 
sporting  in  the  streets,  which  Augustus  went 
about  severely  to  punish  in  them;  but  Livia 
spake  for  them,  and  said,  "  It  was  no  more  to 
diaste  women,  than  so  many  statues." 

Philip  of  Macedon  was  wished  to  banish  one 
for  speaking  ill  of  him.  But  Philip  answered, 
"Better  he  speak  where  we  are  both  known  than 
where  we  are  both  unknown." 

Lucullus  entertained  Pompey  in  one  of  his 
magnificent  houses ;  Pompey  said,  "  This  .s  a 
marvellous  fair  and  stately  house  for  the  summer ; 
but  methinks  it  should  be  very  cold  for  winter." 
Lucullus  answered,  "Do  you  not  think  me  as 
wise  as  divers  fowls  are,  to  change  my  habitation 
in  the  winter  season  ?  " 

Plato  entertained  some  of  his  friends  at  a  din- 
H»sr,  and  had  in  the  chamber  a  bed,  or  couch, 
and  costly  furnished.     Diogenes  came  in, 
got  up  upun  the  bed,  and  trampled  it,  saying, 


APOPHTHEGMS.  395 

*I  trample  upon  the  pride  of  Plato.'*  Plato 
mildly  answered,  "  But  with  greater  pride, 
Diogenes." 

Pompey  being  commissioner  for  sending  grain 
to  Rome  in  time  of  dearth,  when  he  came  to  the 
sea,  found  it  very  tempestuous  and  dangerous, 
insomuch  as  those  about  him  advised  him  by  no 
means  to  embark;  but  Pompey  said,  "It  is  of 
necessity  that  I  go,  not  that  I  live." 

Demosthenes  was  upbraided  by  ^schines  that 
h*s  speeches  did  smell  of  the  lamp.  But  Demos- 
thenes said,  "  Indeed  there  is  a  great  deal  of  dif- 
ference between  that  which  you  and  I  do  by  lamp- 
Ifcht." 

Demades  the  orator,  in  his  age,  was  talkative, 
and  would  eat  hard  :  Antipater  woi  !d  say  of  him, 
that  he  was  like  a  sacrifice,  that  nothing  was  left 
oi  'It  but  the  tongue  and  the  paunch. 

Philo  Judaeus  saith,  that  the  sense  is  like  the 
sun  ;  for  the  sun  seals  up  the  globe  of  heaven 
and  opens  the  globe  of  earth  :  so  the  sense  doth 
obscure  heavenly  things  and  reveals  earthly 
things. 

Alexander,  after  the  battle  of  Granicum,  had 
very  great  offers  made  him  by  Darius ;  consult- 
ing with  his  captains  concerning  them,  Parmenio 
said,  "  Sure,  I  would  accept  of  these  offers  if  I 
Were  as  Alexander."  Alexander  answered,  "  So 
•would  I  if  I  were  as  Parmenio."  * 

"It  was  after  the  battle  of  Issus,  and  during  the  siege 
»f  Tyre  and  not  immediately  after  the  passage  of  the 
-u»  anicus,  that  this  is  said  to  have  oacurred. — £a\ 


396  APOPHTHEGMS. 

Augustus  Caesar  would  say,  that  he  wondered 
that  Alexander  feared  he  should  want  work,  hav- 
ing no  more  worlds  to  conquer,  as  if  it  were  not 
as  hard  a  matter  to  keep  as  to  conquer. 

Antigonus,  when  it  was  told  him  that  the  enemy 
had  such  volleys  of  arrows  that  they  did  hide  the 
sun,  said,  "That  falls  out  well,  for  it  is  hot 
weather,  and  so  we  shall  fight  in  the  shade."  * 

Cato  the  elder,  being  aged,  buried  his  wife, 
and  married  a  young  woman.  His  son  came  to 
him,  and  said,  "  Sir,  what  have  I  offended,  that 
you  have  brought  a  step-mother  into  your  house  ? " 
The  old  man  answered,  "  Nay,  quite  contrary, 
son ;  thou  pleaseth  me  so  well,  as  I  should  be 
glad  to  have  much  more  such." 

Crassus  the  orator  had  a  fish  which  the  Ro- 
mans call  Muraena,  that  he  made  very  tame  and 
fond  of  him ;  the  fish  died,  and  Crassus  wept  for 
it.  One  day,  falling  in  contention  with  Domitius 
in  the  senate,  Domitius  said,  "  Foolish  Crassus, 
you  wept  for  your  Muraena."  Crassus  replied, 
"  That's  more  than  you  did  for  your  two  wives." 

Philip,  Alexander's  father,  gave  sentence 
against  a  prisoner  what  time  he  was  drowsy,  and 
seemed  to  give  small  attention.  The  prisoner, 
after  sentence  was  pronounced,  said,  "  I  appeal." 
The  king,  somewhat  stirred,  said,  "  To  whom  do 
you  appeal  ? "  The  prisoner  answered,  "  From 

•This  was  not  said  by  Antigonus,  but  by  a  Spa/tan, 
previously  to  the  battle  of  Thermopylae. — Ed. 


APOPHTHEGMS. 

Philip  when  he  gave  no  ear  to  Philip  when  he 
shall  give  ear." 

There  was  a  philosopher  that  disputed  with 
Adrian  the  emperor,  and  did  it  but  weakly.  One 
of  his  friends  that  stood  by,  afterward  said  to  him, 
"  Methinks  you  were  not  like  yourself  last  day, 
in  argument  with  the  emperor ;  I  could  have  an- 
swered better  myself."  "  Why,"  said  the  philoso- 
pher, "  would  you  have  me  contend  with  him  that 
commands  thirty  legions  ? "  * 

When  Alexander  passed  into  Asia,  he  gave 
large  donations  to  his  captains  and  other  princi- 
pal men  of  virtue;  insomuch  as  Parmenio  asked 
him,  "  Sir,  what  do  you  keep  for  yourself  ?  "  He 
answered,  "  Hope." 

There  was  one  that  found  a  great  mass  of 
money  digged  under-ground  in  his  grandfather's 
house,  and  being  somewhat  doubtful  of  the  case, 
signified  it  to  the  emperor,  that  he  had  found 
such  treasure.  The  emperor,  made  a  rescript 
thus  :  "  Use  it."  He  writ  back  again,  that  the 
sum  was  greater  than  his  state  or  condition  could 
use.  The  emperor  writ  a  new  rescript,  thus : 
"  Abuse  it."  f 

Julius  Cassar,  as  he  passed  by,  was,  by  accla- 
mation of  some  that  stood  in  the  way,  termed 
king,  to  try  how  the  people  would  take  it.  The 

•This  happened  under  Augustus  Caesar,  and  not  during 
the  reign  of  Hadrian. — Ed. 

t  This  happened  to  the  father  of  Herodes  Atticus,  and 
the  answer  was  made  by  the  Emperor  Nerya,— £d. 


398  APOPHTHEGMS. 

people  showed  great  murmur  and  distaste  at  it. 
Caesar  rinding  where  the  wind  stood,  slighted  it, 
and  said,  "  I  am  not  king,  but  Caesar  ;  "  as  if  they 
had  mistaken  his  name :  for  rex  was  a  surname 
among  the  Romans,  as  king  is  with  us. 

When  Croesus,  for  his  glory,  showed  Solon  his 
great  treasures  of  gold,  Solon  said  to  him,  "  If 
another  king  come  that  hath  better  iron  than  you, 
he  will  be  master  of  all  this  gold." 

Aristippus,  being  reprehended  of  luxury,  by 
one  that  was  not  rich,  for  that  he  gave  six  crowns 
for  a  small  fish,  answered,  "  Why,  what  would 
you  have  given  ?  "  The  other  said,  "  Some  twelve 
pence."  Aristippus  said  again,  "  And  six  crowns 
is  no  more  with  me." 

Plato  reprehended  severely  a  young  man  for 
entering  into  a  dissolute  house.  The  young  man 
said  to  him,  "  Why  do  you  reprehend  so  sharply 
for  so  small  a  matter  ? "  Plato  replied,  "  But  cus- 
tom is  no  small  matter." 

Archidamus,  king  of  Lacedaemon,  having  re- 
ceived from  Philip,  king  of  Macedon  (after  Philip 
had  won  the  victory  of  Chseronea,  upon  the  Athe- 
nians), proud  letters,  writ  back  to  him,  that  if  he 
measured  his  own  shadow,  he  would  find  it  no 
longer  than  it  was  before  his  victory. 

Pyrrhus,  when  his  friends  congratulated  to 
him  his  victory  over  the  Romans,  under  the  con- 
duct of  Fabricius,  but  with  great  slaughter  of  his 
own  tide,  said  to  them  again,  "  Yes,  but  if  we 
have  such  another  victory,  we  are  undone." 


APOPHTHEGMS.  399 

Plato  was  wont  to  say  of  his  master  Socrates, 
that  he  was  like  the  apothecaries'  gallipots,  that 
had  on  the  outsides  apes,  owls,  and  satyrs,  but 
within,  precious  drugs. 

Alexander  sent  to  Phocion  a  great  present  of 
money.  Phocion  said  to  the  messenger,  "  Why 
doth  the  king  send  to  me,  and  to  none  else?" 
The  messenger  answered,  "  Because  he  takes  you 
to  be  the  only  good  man  in  Athens."  Phocion 
replied,  "  If  he  thinks  so,  pray  let  him  suffer  me 
to  be  so  still." 

At  a  banquet,  where  those  that  were  called  the 
seven  wise  men  of  Greece  were  invited  by  the 
ambassador  of  a  barbarous  king,  the  ambassador 
related,  that  there  was  a  neighbor  mightier  than 
his  master,  who  jicked  quarrels  with  him,  by 
making  impossible  demands  ;  otherwise  threaten- 
ing war;  and  n.w  at  that  present  had  demanded 
of  him  to  drink  up  the  sea.  Whereunto  one  of 
the  wise  men  said,  "  I  would  have  him  undertake 
it."  "  Why,"  said  the  ambassador,  "  how  shall 
he  come  off  ?  "  "  Thus,"  saith  the  wise  man ; 
"  let  the  king  first  stop  the  rivers  which  run  into 
the  sea,  which  are  no  part  of  the  bargain,  and 
then  your  master  will  perform  it." 

Hanno  the  Carthaginian  was  sent  commissioner 
by  the  state,  after  the  second  Carthaginian  war, 
to  supplicate  for  peace,  and  in  the  end  obtained 
it ;  yet  one  of  the  sharper  senators  said,  "  You 
have  often  broken  with  us  the  peace,  whereunto 
you  have  sworn ;  I  pray,  by  what  god  will  you 


400  APOPHTHEGMS. 

swear  ?  "     Hanno  answered,  "  By  the  same  gods 
that  punished  the  former  perjury  so  severely." 

One  of  the  seven  was  wont  to  say,  that  laws 
were  like  cobwebs,  where  the  small  flies  were 
caught,  and  the  great  brake  through.* 

Louis  the  Eleventh  of  France,  having  much 
abated  the  greatness  and  power  of  the  peers, 
nobility,  and  court  of  parliament,  would  say,  that 
\  e  had  brought  the  crown  out  of  ward. 

There  was  a  cowardly  Spanish  soldier,  that  in 
9  defeat  that  the  Moors  gave,  ran  away  with  the 
foremost.  Afterward,  when  the  army  generally 
fed,  this  soldier  was  missing.  Whereupon  it 
*ras  said  by  some,  that  he  was  slain.  "  No,  sure," 
saith  one,  "  he  is  alive ;  for  the  Moors  eat  no 
tare's  flesh." 

One  was  saying,  that  his  great-grandfather,  and 
grandfather,  and  father,  died  at  sea.  Said  an 
other,  that  heard  him,  "And  I  were  as  you,  I 
•would  never  come  at  sea."  "  Why,"  saith  he, 
*  where  did  your  great-grandfather,  and  grand- 
father, and  father  die  ?  "  He  answered,  "  Where, 
I  ut  in  their  beds  ?  "  He  answered,  "  And  I  were 
»s  you,  I  would  never  come  in  bed." 

There  was  a  dispute,  whether  great  heads  or 
little  heads  had  the  better  wit  ?  And  one  said, 
"  It  must  needs  be  the  little  ;  for  that  it  is  a 
maxim,  Omne  majus  continet  in  se  minus." 

*  This  was  said  by  Anacharsis  the  Scythian,  and  not  by 
»  Greek.— Ed. 


APOPHTHEGMS.  401 

Sir  Thomas  More,  when  the  counsel  of  the 
party  pressed  him  for  a  longer  day  to  perform 
the  decree,  said,  "  Take  St.  Barnaby's  day,  which 
is  the  longest  day  in  the  year."  Now,  St.  Bar- 
naby's day  was  within  a  few  days  following. 

There  was  an  Epicurean  vaunted  that  divers 
of  other  sects  of  philosophers  did  after  turn  Epi- 
cureans; but  there  was  never  any  Epicureans 
that  turned  to  any  other  sect.  Whereupon  a 
philosopher,  that  was  of  another  sect,  said,  the 
reason  was  plain,  for  that  cocks  may  be  made 
capons ;  but  capons  could  never  be  made  cocks. 

Chilon  would  say,  that  gold  was  tried  with  the 
touchstone,  and  men  with  gold. 

Mr.  Popham  (afterward  Lord  Chief  Justice 
Popham),  when  he  was  Speaker,  and  the  House 
of  Commons  had  sat  long,  and  done  in  effect 
nothing,  coming  one  day  to  Queen  Elizabeth,  she 
said  to  him,  "Now,  Mr.  Speaker,  what  hath 
passed  in  the  Commons  House  ?  "  He  answered, 
"  If  it  please  your  Majesty,  seven  weeks." 

Themistocles,  in  his  lower  fortune,  was  in  love 
with  a  young  gentleman  who  scorned  him  ;  but 
vhen  he  grew  to  his  greatness,  which  was  soon 
after,  he  sought  him :  Themistocles  said,  "  We 
are  both  grown  wise,  but  too  late." 

Aristippus  was  earnest  suitor  to  Dionysius  for 
some  grant,  who  would  give  no  ear  to  his  snH. 
Aristippus  fell  at  his  feet,  and   then    Lucnysius 
26 


402  APOPHTHEGMS. 

granted  it  One  that  stood  by  said  afterward  to 
Aristippus,  "  You,  a  philosopher,  and  be  so  base 
as  to  throw  yourself  at  the  tyrant's  feet  to  get  a 
suit !  "  Aristippus  answered,  "  The  fault  is  not 
mine  ;  but  the  fault  is  in  Dionysius,  that  carries 
bis  ears  in  his  feet." 

Solon  being  asked,  whether  he  had  given  the 
Athenians  the  best  laws,  answered,  "  The  best  of 
those  that  they  would  have  received." 

One  said  to  Aristippus,  "  'Tis  a  strange  thing, 
why  men  should  rather  give  to  the  poor,  than  to 
philosophers."  He  answered,  "  Because  they 
think  themselves  may  sooner  come  to  be  poor, 
than  to  be  philosophers." 

Trajan  would  say  of  the  vain  jealousy  of  princes, 
that  seek  to  make  away  those  that  aspire  to  their 
succession,  that  there  was  never  king  that  did 
put  to  death  his  successor. 

Alexander  used  to  say  of  his  two  friends,  Cra- 
terus  and  Hephaestion,  that  Hephaestion  loved 
Alexander,  and  Craterus  loved  the  king. 

One  of  the  fathers  saith,  that  there  is  but  this 
difference  between  the  death  of  old  men  a  fid 
young  men  ;  that  old  men  go  to  death,  and  death 
comes  to  young  men. 

Jason  the  Thessalian  was  wont  to  say,  thai 
some  things  must  be  done  unjustly,  that  many 
things  may  be  done  justly. 


APOPHTHEGMS.  403 

Demetrius,  king  of  Macedon,  would  at  times 
retire  himself  from  business,  and  give  himself 
wholly  to  pleasures.  On  one  of  those  his  retirings, 
giving  out  that  he  was  sick,  his  father,  Antigonus, 
came  on  the  sudden  to  visit  him,  and  met  a  fair 
dainty  youth  coming  out  of  his  chamber.  When 
Antigonus  came  in,  Demetrius  said,  "  Sir,  the  fever 
left  me  right  now."  Antigonus  replied,  "  I  think 
it  was  he  that  I  met  at  the  door." 

Cato  major  would  say,  that  wise  men  learned 
more  by  fools,  than  fools  by  wise  men. 

When  it  was  said  to  Anaxagoras,  "  The  Athen- 
ians have  condemned  you  to  die,"  he  replied, 
"  And  nature  them." 

Alexander,  when  his  father  willed  him  to  run 
for  the  prize  of  the  race  of  the  Olympian  games 
(for  he  was  very  swift),  answered,  he  would,  if  he 
might  run  with  kings. 

Antigonus  used  often  to  go  disguised,  and  to 
listen  at  the  tents  of  his  soldiers ;  and  at  a  time 
heard  some  that  spoke  very  ill  of  him.  Where- 
upon he  opened  the  tent  a  little,  and  said  to  them, 
"  If  you  would  speak  ill  of  me,  you  should  go  a 
little  farther  off." 

Aristippus  said,  that  those  that  studied  par- 
ticular sciences,  and  neglected  philosophy,  were 
like  Penelope's  wooers,  and  made  love  to  the 
waiting-women. 

The  ambassadors  of  Asia  Minor  came  to  An- 
tonius,  after  he  had  imposed  upon  them  a  dsuble. 


404  APOPHTHEGMS. 

tax,  and  said  plainly  to  him,  that  if  he  would  have 
two  tributes  in  one  year,  he  must  giv«  them  two 
seed-times,  and  two  harvests. 

An  orator  of  Athens  said  to  Demosthenes. 
"The  Athenians  will  kill  you  if  they  wax  mad." 
Demosthenes  replied,  "  And  they  will  kill  you  if 
they  be  in  good  sense."  * 

Epictetus  used  to  say,  that  one  of  the  vulgar, 
in  any  ill  that  happens  to  him,  blames  others ;  a 
novice  in  philosophy  blames  himself;  and  a  ph 
osopher  blames  neither  the  one  nor  the  other. 

Cato  the  elder,  what  time  many  of  the  Romans 
had  statues  erected  in  their  honor,  was  asked  by 
one,  in  a  kind  of  wonder,  why  he  had  none  ?  He 
answered,  he  had  much  rather  men  should  ask 
and  wonder  why  he  had  no  statue,  than  why  he 
had  a  statue. 

A  certain  friend  of  Sir  Thoma  More,  taking 
great  pains  about  a  book,  which  he  intended  to 
publish  (being  well  conceited  of  his  own  wit, 
which  no  man  else  thought  worthy  of  commenda- 
tion), brought  it  to  Sir  Thomas  More  to  peruse  it 
and  pass  his  judgment  upon  it,  which  he  did, 
and  finding  nothing  therein  worthy  the  press,  he 
said  to  him,  with  a  grave  countenance,  that  if  it 
were  in  verse,  it  would  be  more  worthy.  Upon 
which  words,  he  went  immediately  and  turned  it 
into  verse,  and  then  brought  it  to  Sir  Thomas 

*  This  was  not  said  by  Demosthenes,  but  to  Demos- 
thenes by  Phocion.— Ed. 


APOPHTHEGMS.  405 

again  ;  who,  looking  thereon,  said  soberly,  "  Yes, 
marry,  now  it  is  somewhat;  for  now  it  is  rhyme; 
whereas  before,  it  was  neither  rhyme  nor  reason." 

Sir  Henry  Wotton  used  to  say,  that  critics  wera 
.ike  brushers  of  noblemen's  clothes. 

Fhocion  the  Athenian  (a  man  of  great  severity, 
and  noways  flexible  to  the  will  of  the  people),  one 
day,  when  he  spake  to  the  people,  in  one  part  of 
his  speech,  was  applauded  ;  whereupon,  he  turned 
to  one  of  his  friends,  and  asked,  "  What  have  I 
said  amiss  ? " 

Diogenes  was  one  day  in  the  market-place,  with 
a  candle  in  his  hand,  and  being  asked  what  he 
sought,  he  said,  he  sought  a  man. 

Queen  Elizabeth  was  entertained  by  my  Lord 
Burleigh  at  Theobalds ;  and  at  her  going  away, 
my  lord  obtained  of  the  queen,  to  make  seven 
knights.  They  were  gentlemen  of  the  country,  of 
my  lord's  friends  and  neighbors.  They  were 
placed  in  a  rank,  as  the  queen  should  pass  by  the 
hall ;  and  to  win  antiquity  of  knighthood,  in  order 
as  my  lord  favored,  though,  indeed,  the  more 
principal  gentlemen  were  placed  lowest.  The 
queen  was  told  of  it,  and  said  nothing ;  but  when 
she  went  along,  she  passed  them  all  by,  as  far  as 
the  screen,  as  if  she  had  forgot  it ;  and  when  she 
came  to  the  screen,  she  seemed  to  take  herself 
with  the  manner,  and  said,  "  I  had  almost  forgot 
what  I  promised."  With  that  she  turned  back, 
and  knighted  the  lowest  first,  and  so  upward. 


406  APOPHTHEGMS. 

Whereupon  Mr.  Stanhope,  of  the  privy  chamber, 
a  while  after  told  her,  "  Your  Majesty  was  too 
fine  for  my  Lord  Burleigh."  She  answered,  "  I 
have  but  fulfilled  the  Scripture :  the  first  shall  be 
the  last,  and  the  last  first." 

Bion  was  sailing,  and  there  fell  out  a  great  tem- 
pest, and  the  mariners  that  were  wicked  and 
dissolute  fellows  called  upon  the  gods ;  but  Bion 
said  to  them,  "  Peace,  let  them  not  know  you  are 
here." 

The  Turks  made  an  expedition  into  Persia; 
and  because  of  the  strait  jaws  of  the  mountains 
of  Armenia,  the  bashaw  consulted  which  way  they 
should  get  in.  One  that  heard  the  debate  said, 
"  Here's  much  ado  how  you  shall  get  in  ;  but  I 
hear  nobody  take  care  how  you  should  get  out." 

Philip,  king  of  Macedon,  maintained  arguments 
with  a  musician,  in  points  of  his  art,  somewhat 
peremptorily ;  but  the  musician  said  to  him,  "  God 
forbid,  sire,  your  fortune  were  so  hard,  that  you 
should  know  these  things  better  than  myself." 

Pace  the  fool  was  not  suffered  to  come  at 
Queen  Elizabeth,  because  of  his  bitter  humor. 
Yet  at  one  time,  some  persuaded  the  queen  that 
he  should  come  to  her ;  undertaking  for  him, 
that  he  should  keep  within  compass  ;  so  he  was 
brought  to  her,  and  the  queen  said,  "  Come  on, 
Pace,  now  we  shall  hear  of  our  faults."  Saith 
Pace,  4t  I  do  not  use  to  talk  of  that  that  all  the 
town  talks  of." 


APOPHTHEGMS.  407 

After  the  defeat  of  Cyrus  the  younger,  Falinus 
was  sent  by  the  king  to  the  Grecians  (who  had  for 
their  part  rather  victory  than  otherwise),  to  com- 
mand them  to  yield  their  arms  ;  which,  when  it 
was  denied,  Falinus  said  to  Clearchus,  "  Well, 
then,  the  king  lets  you  know,  that  if  you  remove 
from  the  place  where  you  are  now  encamped,  it 
is  war  ;  if  you  stay,  it  is  truce.  What  shall  I  say 
you  will  do  ?  "  Clearchus  answered,  "  It  pleaseth 
us,  as  it  pleaseth  the  king."  "  How  is  that  ?  "  saith 
Falinus.  Saith  Clearchus,  "  If  we  remove,  war ; 
if  we  stay,  truce  : "  and  so  would  not  disclose  his 
purpose. 

Nero  was  wont  to  say  of  his  master  Seneca, 
that  his  style  was  like  mortar  without  lime. 

A  seaman  coming  before  the  judges  of  the 
Admiralty  for  admittance  into  an  office  of  a  ship 
bound  for  the  Indies,  was  by  one  of  the  judges 
much  slighted,  as  an  insufficient  person  for  that 
office  he  sought  to  obtain  ;  the  judge  telling  him, 
that  he  believed  he  could  not  say  the  points  of 
his  compass.  The  seaman  answered,  that  he 
could  say  them,  under  favor,  better  than  he  could 
say  his  Paternoster.  The  judge  replied,  that  he 
would  wager  twenty  shillings  with  him  upon  that. 
The  seaman  taking  him  up,  it  came  to  trial ;  and 
the  seaman  began,  and  said  all  the  points  of  his 
compass  very  exactly  ;  the  judge  likewise  said  his 
Paternoster  ;  and  when  he  had  finished  it,  he  re- 
quired the  wager  according  to  agreement,  because 
the  seaman  was  to  say  his  compass  better  than 
be  his  Pat^rnnster,  which  he  had  not  performed- 


408  APOPHTHEGMS. 

"  Nay.  I  pray  sir,  hold,"  quoth  the  seaman,  "  th* 
wager  is  not  finished,  for  I  have  but  half  done  ;  •* 
and  so  he  immediately  said  his  compass  backward 
very  exactly ;  which  the  judge  failing  of  in  his 
Paternoster,  the  seaman  carried  away  the  prize. 

Sir  Fulke  Grevil  had  much  and  private  access 
to  Queen  Elizabeth,  which  he  used  honorably, 
and  did  many  men  good  ;  yet  he  would  say  mer- 
rily of  himself,  that  he  was  like  Robin  Good* 
fellow;  for  when  the  maids  spilt  the  milk-pans, 
or  kept  any  racket,  they  would  lay  it  upon  Robin : 
so  what  tales  the  ladies  about  the  queen  told  her, 
or  other  bad  offices  that  they  did,  they  would  put 
it  upon  him. 

Cato  said,  the  best  way  to  keep  good  acts  in 
memory,  was  to  refresh  them  with  new. 

Aristippus  said,  he  took  money  of  his  friends, 
not  so  much  to  use  it  himself,  as  to  teach  them 
how  tc  bestow  their  money. 

A  strumpet  said  to  Aristippus,  that  she  was  with 
child  by  him  ;  he  answered,  "  You  know  that  no 
more,  than  if  you  went  through  a  hedge  of  thorns, 
you  could  say,  this  thorn  pricked  me." 

Democritus  said,  that  truth  did  lie  in  the  pro- 
found pits,  and  when  it  was  got,  it  needed  much 
refining. 

Diogenes  said  of  a  young  man  that  danced 
daintily,  and  was  much  commended,  "  'Tis  better, 
the  worse." 


-APOPHTHEGMS.  409 

Diogenes  seeing  one  that  was  a  bastard  cast- 
ing stones  among  the  people,  bade  him  take  heed 
he  hit  not  his  father. 

Plutarch  said  well,  "  It  is  otherwise  in  a  com- 
monwealth of  mer.  ;han  of  bees ;  the  hive  of  a 
city  or  kingdom  is  in  best  condition,  when  there 
is  least  of  noise  or  buzz  in  it." 

The  same  Plutarch  said  of  men  of  weak  abili- 
ties set  in  great  place,  that  they  were  like  little 
statues  set  on  great  bases,  made  to  appear  the 
less  by  their  advancement. 

He  said  again,  "  Good  fame  is  like  fire :  when 
you  have  kindled  it,  you  may  easily  preserve  it ; 
but  if  you  once  extinguish  it,  you  will  not  easily 
kindle  it  again." 

Queen  Elizabeth,  seeing  Sir  Edward — •—  in  her 
garden,  looked  out  at  her  window,  and  asked  him 
in  Italian,  "  What  does  a  man  think  of  when  he 
thinks  of  nothing  ? "  Sir  Edward  (who  had  not 
had  the  effect  of  some  of  the  queen's  grants  so 
soon  as  he  had  hoped  and  desired)  paused  a 
little,  and  then  made  answer,  "  Madame,  he 
thinks  of  a  woman's  promise."  The  queen 
shrunk  in  her  head,  but  was  heard  to  say,  "  Well, 
Sir  Edward,  I  must  not  confute  you.  Anger 
makes  dull  men  witty,  but  it  keeps  them  poor." 

When  any  great  officer,  ecclesiastical  or  civil, 
•was  to  be  made,  the  queen  would  inquire  after 
the  piety,  integrity,  and  learning  of  the  man. 


410  APOPHTHEGMS. 

And  when  she  was  satisfied  in  these  qualifica- 
tions, she  would  consider  of  his  personage.  And 
upon  such  an  occasion  she  pleased  once  to  say 
to  me,  "  Bacon,  how  can  the  magistrate  maintain 
his  authority  when  the  man  is  despised  ? " 

In  eighty-eight,  when  the  queen  went  from 
Temple  Bar  along  Fleet  Street,  the  lawyers  were 
ranked  on  one  side,  and  the  companies  of  the  city 
on  the  other  ;  said  Master  Bacon  to  a  lawyer  that 
stood  next  to  him,  "  Do  but  observe  the  courtiers ; 
if  they  bow  first  to  the  citizens,  they  are  in  debt; 
if  first  to  us,  they  are  in  law." 

A  Grecian  captain  advising  the  confederates 
that  were  united  against  the  Lacedaemonians, 
touching  their  enterprise,  gave  opinion,  that  they 
should  go  directly  upon  Sparta,  saying,  that  the 
state  of  Sparta  was  like  rivers ;  strong  when  they 
had  run  a  great  way,  and  weak  toward  their 
head. 

One  was  examined  upon  certain  scandalous 
words  spoken  against  the  king.  He  confessed 
them,  and  said,  "  It  is  true,  I  spake  them,  and  if 
the  wine  had  not  failed,  I  had  said  much  more." 

Chnrles  the  Bald  allowed  one  whose  name  was 

•»tus  to  sit  at  the  table  with  him  for  his  pleasure. 

(•ttus  sat  on  the  other  side   of  the  table.     One 

m°  the  kin<r.  being  merry  with  him,  said  to  him, 

"  \Yhat  is  there  between  Scot  and  sot  ?  "  Scottus 

answered,  "The  table  only." 

There  wns  a  marriage  made  between  a  widow 
of  great  wealth  and  a  gentlemen  of  great  house 


APOPHTHEGMS.  411 

that  h*d  no  estate  or  means.  Jack  Roberts  said 
that  marriage  was  like  a  black  pudding :  the  one 
brought  blood,  and  the  other  brought  suet  and 
oatmeal. 

Diogenes  was  asked  in  a  kind  of  scorn, 
What  was  the  matter  that  philosophers  haunted 
rich  men,  and  not  rich  men  philosophers  ?  He 
answered,  "  Because  the  one  knew  what  they 
wanted,  the  other  did  not." 

Demetrius,  King  of  Macedon,  had  a  petition 
offered  him  divers  times  by  an  old  woman,  and 
answered,  he  had  no  leisure.  Whereupon  the 
\voman  said  aloud,  "Why,  then,  give  over  to  be 

king."* 

When  King  Edward  the  Second  was  among 
his  torturers,  who  hurried  him  to  and  fro,  that 
no  man  should  know  where  he  was,  they  set  him 
down  upon  a  bank ;  and  one  time,  the  more  to 
disguise  his  face,  shaved  him,  and  washed  him 
with  cold  water  of  a  ditch  by.  The  king  said, 
"  Well,  yet  I  will  have  warm  water  for  my  beard ;  " 
and  so  shed  abundance  of  tears. 

King  James  was  wont  to  be  very  earnest  with 
the  country  gentlemen  to  go  from  London  to 
their  country  houses.  And  sometimes  he  would 
say  thus  to  them  :  "  Gentlemen  at  London  you 
are  like  ships  at  sea,  which  show  like  nothing ; 

*  This  did  not  happen  to  Demetrius,  but  tf  Philip,  king 
of  Macedon.  Bacon  repeats  the  anecdote  in  the  first  book 
of  the  Novum  Urganum,  but  without  stating  *«*y  name.— 
Ed. 


412  APOPHTHEGMS. 

but  in  your  country  villages  you  are  like   ship*  is 
a  river,  which  look  like  great  things." 

Count  Gondomar  sent  a  compliment  to  my 
Lord  St.  Alban,  wishing  him  a  good  Easter.  My 
lord  thanked  the  messenger,  and  said  he  could 
not  at  present  requite  the  count  better  than  in 
returning  him  the  like  ;  that  he  wished  his  lord- 
ship a  good  Passover. 

My  Lord  Chancellor  Elsmere,  when  he  had 
read  a  petition  which  he  disliked,  would  say, 
"  What,  you  would  have  my  hand  to  this  now  ?  " 
And  the  party  answering  "  Yes,"  he  would  say 
further,  "  Well,  so  you  shall  ;  nay,  you  shall 
have  both  my  hands  to  it."  And  so  would,  with 
both  his  hands,  tear  it  in  pieces. 

Sir  Francis  Bacon  was  wont  to  say  of  an  angry 
man  who  suppressed  his  passion,  that  he  thought 
worse  than  he  spoke  ;  and  of  an  angry  man  that 
would  chide,  that  he  spoke  worse  than  he 
thought. 

When  Mr.  Attorney  Coke,  in  the  Exchequer, 
gave  high  words  to  Sir  Francis  Bacon,  and  stood 
much  upon  the  higher  place,  Sir  Francis  said  to 
him,  "  Mr.  Attorney,  the  less  you  speak  of  your 
own  greatness,  the  more  I  shall  think  of  it ;  and 
the  more,  the  less." 

Sir  Francis  Bacon  (who  was  always  for  moder- 
ate counsels),  when  one  was  speaking  of  such  a 
reformation  of  the  Church  of  England  as  would  in 
Affect  make  it  no  church,  said  thus  to  him  ;  "  Sir, 


APOPHTHEGMS.  413 

the  subject  we  talk  of  is  the  eye  of  England,  and  if 
there  be  a  speck  or  two  in  the  eye,  we  endeavor 
to  take  them  off ;  but  he  were  a  strange  oculist 
who  would  pull  out  the  eye. 

The  same  Sir  Francis  Bacon  was  wont  to  say, 
that  those  who  left  useful  studies  for  useless 
scholastic  speculations  were  like  the  Olympic 
gamesters,  who  abstained  from  necessary  labors, 
that  they  might  be  fit  for  such  as  were  not  so. 

The  Lord  St.  Alban,  who  was  not  overhasty 
to  raise  theoriss,  but  proceeded  slowly  by  experi- 
ments, was  wont  to  say  to  some  philosophers, 
who  would  not  go  his  pace,  "  Gentlemen,  nature 
is  a  labyrinth,  in  which  the  very  haste  you  move 
with  will  make  you  lose  your  way." 

The  same  lord,  when  a  gentleman  seemed  not 
much  to  approve  of  his  liberality  to  his  retinue, 
said  to  him  :  "  Sir,  I  am  all  of  a  piece ;  if  the 
head  be  lifted  up,  the  inferior  parts  of  the  body 
must,  too." 

The  Lord  Bacon  was  wont  to  commend  the 
advice  of  the  plain  old  man  at  Buxton,  that  sold 
besoms  ;  a  proud,  lazy  young  fellow  came  to  him 
for  a  besom  upon  trust ;  to  whom  the  old  man 
said,  "  Friend,  hast  thou  no  money  ?  Borrow  of 
thy  back,  and  borrow  of  thy  belly,  they'll  ne'er 
ask  thee  again.  I  shall  be  dunning  thee  every 
day." 

Jack  Weeks  said  of  a  great  man  (just  then 
dead),  who  pretended  to  some  religion,  but  was 


414  APOPHTHEGMS. 

none  of  the  best  livers,  "  Well,  I  hope  he  is  in 
heaven.  Every  man  thinks  as  he  wishes ;  but  if 
he  be  in  heaven,  'twere  pity  it  were  known." 

His  lordship,  when  he  had  finished  this  col- 
lection of  apophthegms,  concluded  thus  :  "  Come, 
tow  all  is  well ;  they  say,  he  is  not  a  wise  man 
that  will  lose  his  friend  for  his  wit ;  but  he  is  less  a 
wise  man  that  will  lose  his  friend  for  another  man's 
wit.'" 


ORNAMENTA  RATIONALIAI 

OR, 

ELEGANT  SENTENCES. 

AtEATOR,  quanto  in  arte  est  melior  tanto  est 
nequior — A  gamester,  the  greater  master  he  is  in 
his  art,  the  worse  man  he  is. 

Arcum,  intensio  frangit;  animum,  remissio— - 
Much  bending  breaks  the  bow ;  much  unbending 
the  mind. 

Bis  vincit,  qui  se  vincit  in  victoria — He  con- 
quers twice,  who  restrains  himself  in  victory. 

Cum  vitia  prosint,  peccat  qui  recte  facit — U 
vices  were  profitable,  the  virtuous  man  would  b«4 
the  sinner. 

Bene  dormit,  qui  non  sentit  quod  male  dormiaf 
— He  sleeps  well,  who  is  not  conscious  that  hit 
sleeps  ill. 

Deliberare  utilia,  mora  est  tutissima — To  delib. 
erate  about  useful  things  is  the  safest  delay. 

Dolor  decrescit,  ubi  quo  crescat  non  habet-.- 
The  flood  of  grief  decreaseth,  when  it  can  swell 
no  higher. 

415 


41 6  ORNAMENTA  RATIONALIA. 

Etiam  innocentes  cogit  mentiri  dolor-  -Pain 
makes  even  the  innocent  man  a  liar. 

Etiam  celeritas  in  desiderio,  mora  est — In  desire, 
swiftness  itself  is  delay. 

Etiam  capillus  unus  habet  umbram  suam— 
Even  a  single  hair  casts  a  shadow. 

Fidem  qui  perdit,  quo  se  servat  in  reliquum  ? — 
He  that  has  lost  his  faith,  what  staff  has  he  left  ? 

Formosa  f  acies  muta  commendatio  est — A  beau- 
tiful face  is  a  silent  commendation. 

Fortuna  nimium  quem  fovet,  stultum  facit — • 
Fortune  makes  him  fool,  whom  she  makes  he< 
darling. 

Fortuna  obesse  nulli  contenta  est  semel — For- 
tune is  not  content  to  do  a  man  one  ill  turn.. 

Facit  gratum  fortuna,  quem  nemo  videt — The 
fortune  which  nobody  sees  makes  a  man  happy 
and  unenvied. 

Heu !  quam  miserum  est  ab  illo  laedi,  de  quo 
non  possis  queri — Oh  !  what  a  miserable  thing  it 
is  to  be  injured  by  those  of  whom  we  cannot  com- 
plain. 

Homo  toties  moritur  quoties  amittit  suos — A 
man  dies  as  often  as  he  loses  his  friends. 

Haeredis  fletus  sub  persona  risus  est — The  tears 
of  an  heir  are  laughter  under  a 


ORN AMENTA  RATIONALIA.  417 

Jucundum  nihil  est,  nisi  quod  reficit  varietas — 
Nothing  is  pleasant  which  is  not  spiced  with 
variety. 

Invidiam  ferre,  aut  fortis,  aux  felix  potest — He 
may  be  envied,  who  is  either  courageous  or  happy. 

In  malis  sperare  bonum,  nisi  innocens,  nemo 
potest — In  adversity,  only  the  virtuous  can  enter- 
tain hope. 

In  vindicando,  criminosa  est  celeritas — In  re- 
venge, haste  is  criminal. 

In  calamitoso  risus  etiam  injuria  est — In  mis- 
fortune, even  to  smile  is  to  offend. 

Improbe  Neptunum  accusat,  qui  iterum  nau- 
fragium  facit — He  accuseth  Neptune  unjustly,  who 
incurs  shipwreck  a  second  time. 

Multis  minatur,  qui  uni  facit  injuriara — He  that 
injures  one,  threatens  many. 

Mora  omnis  ingrata  est,  sed  facit  sapientiam — 
All  delay  is  unpleasant,  but  we  are  the  wiser  for  it. 

Mori  est  felicis  antequam  mortem  invocet— 
Happy  he  who  dies  ere  he  calls  on  death. 

Malus  ubi  bonum  se  simulat,  tune  est  pessimus 
• — A  bad  man  is  worst  when  he  pretends  to  be  a 
taint. 

Irfagno  cum  periculo  custoditur,  quod  multis 
•jiacet — Lock  and  key  will  scarce  keep  that  secure 
*«hich  pleases  everybody, 


4iS  ORNAMENTA  RATIONAUA. 

Male  vivunt  qui  se  semper  victuros  putamt— 
They  live  ill,  who  think  to  live  forever. 

Male  secum  agit  aeger,  medicum  qui  haeredem 
facit — That  sick  man  does  ill  for  himself,  who 
makes  his  physician  his  heir. 

Multos  timere  debet,  quern  multi  timent — He 
of  whom  many  are  afraid,  ought  himself  to  fear 
many. 

Nulla  tarn  bona  est  fortuna,  de  qua  nil  possis 
queri — There's  no  fortune  so  good,  but  it  has  its 
alloy. 

Pars  beneficii  est  quod  petitur,  si  bene  neges-- 
That  is  half  granted  which  is  denied  graciously. 

Timidus  vocat  se  cautum,  parcum  sordidus- '•*• 
The  coward  calls  himself  a  cautious  man ;  and  the 
miser  says,  he  is  frugal. 

O  vita  !  misero  longa,  felici  brevis — O  life !  an 
age  to  the  miserable,  a  moment  to  the  happy. 

The  following  are  sentences  extracted  from 
the  writings  of  Lord  Bacon  : 

It  is  a  strange  desire  which  men  have,  to  seek 
power  and  lose  liberty. 

Children  increase  the  cares  of  life  :  but  they 
mitigate  the  remembrance  of  death. 

Hound  dealing  is  the  honor  of  man's  nature { 


ORNAMENTA  RATlOtfALlA.  419 

and  a  mixture  of  falsehood  is  like  alloy  in  gold 
and  silver,  which  may  make  the  metal  work  the 
better,  but  it  debaseth  it 

Death    openeth   the  gate  »o   good  fame,    and 

extinguisheih  envy. 

Revenge  is  a  kind  of  wild  justice,  which  the 
more  a  man's  nature  runs  to,  the  more  ought  law 
to  weed  it  out. 

He  that  studieth  revenge,  keepeth  his  own 
wounds  green. 

It  was  a  high  speech  of  Seneca  (after  the  man- 
ner of  the  Stoics),  that  the  good  things  which  be- 
long to  prosperity  are  to  be  wished  ;  but  the  good 
things  which  belong  to  adversity  are  to  be 
admired. 

He  that  cannot  see  well,  let  him  go  softly. 

If  a  man  be  thought  secret,  it  inviteth  discovery ; 
as  the  more  close  air  sucketh  in  the  more  open. 

Keep  your  authority  wholly  from  your  children, 
not  so  your  purse. 

Men  of  noble  birth  are  noted  to  be  envious 
toward  new  men  when  they  rise.  For  the  dis- 
tance is  altered  ;  and  it  is  like  a  deceit  of  the 
eye,  that  when  others  come  on,  they  think  them- 
selves go  back. 

As   in   nature   things   move  more  violently  to 


ORNAMENTA  RATIOtfALTA 

their  place,  and  calmly  in  their  place  :  so  virtue 
in  ambition  is  violent ;  in  authority,  settled  and 
calm. 

Boldness  in  civil  business,  is  like  pronunciation 
in  the  orator  of  Demosthenes ;  the  first,  second, 
and  thira  thing. 

Boldness  is  blind :  whereof  'tis  ill  in  counsel, 
but  good  in  execution.  For  in  counsel  it  is  good 
to  see  dangers,  in  execution  not  to  see  them, 
except  they  be  very  great. 

Without  good-nature,  man  is  but  a  better  kind 
of  vermin. 

God  never  wrought  miracles  to  convince 
atheism,  because  his  ordinary  works  convince  it. 

The  great  atheists  indeed  are  hypocrites,  whe 
are  always  handling  holy  things,  but  without  feel- 
ing, so  as  they  must  needs  be  cauterized  in  the 
end. 

The  master  of  superstition  is  the  people.  And 
in  all  superstition,  wise  men  follow  fools. 

In  removing  superstitions,  care  should  be  had, 
that  (as  it  fareth  in  ill  purgings)  the  good  be  not 
taken  away  with  the  bad  ;  which  commonly  is 
done,  when  the  people  is  the  physician. 

He  that  goeth  into  a  country  before  he  hath 
some  entrance  into  the  language,  goeth  to  school, 
and  not  to  travel. 


ORNAMENTA  RATION- A  LI  A.  421 

It  is  a  miserable  state  of  mind  (and  yet  it  is 
commonly  the  case  of  kings)  to  have  few  things 
to  desire,  and  many  to  fear. 

Depression  of  the  nobility  may  make  a  king 
more  absolute,  but  less  safe. 

All  precepts  concerning  kings  are,  in  effect, 
comprehended  in  these  remembrances  :  Remem- 
ber thou  art  a  man  ;  remember  thou  art  God's 
vicegerent.  The  one  bridleth  their  power,  and 
the  other  their  will. 

Things  will  have  their  first  or  second  agitation. 
If  they  be  not  tossed  upon  the  arguments  of 
counsel,  they  will  be  tossed  upon  the  waves  of 
fortune. 

The  true  composition  of  a  counsellor,  is  rather 
to  be  skilled  in  his  master's  business  than  his 
nature  ;  for  then  he  is  like  to  advise  him,  and  not 
to  feed  his  humor. 

Fortune  sometimes  turneth  the  handle  of  the 
bottle,  which  is  easy  to  be  taken  hold  of ;  and 
after  the  belly,  which  is  hard  to  grasp. 

Generally  it  is  good  to  commit  the  beginning 
of  all  great  actions  to  Argus  with  a  hundred  eyes  ; 
and  the  ends  of  them  to  Briareus  with  a  hundred 
hands ;  first  to  watch  and  then  to  speed. 

There  is  a  great  difference  between  a  cunning 
man  and  a  wise  man.  There  be  that  can  pack 


422  ORN AMENTA 

the  cards,  who  yet  can't  play  well ;  they  are  &_-.,  3 
in  canvasses  and  factions,  and  yet  otherwise  me; 
men. 

Extreme  self-lovers  will  set  a  man's  house  on 
fire,  though  it  were  but  to  roast  their  eggs. 

New  things,  like  strangers,  are  more  admked 
and  less  favored. 

It  were  good  that  men,  in  their  innovations, 
would  follow  the  example  of  time  itself,  which  in- 
deed innovateth  greatly,  but  quietly,  and  by  de- 
grees scarce  to  be  perceived. 

They  that  reverence  too  much  old  time,  are 
but  a  scorn  to  the  new. 

The  Spaniards  and  Spartans  have  been  noted 
to  be  of  small  dispatch.  Mi  venga  la  muerte  de 
Spagna — Let  my  death  come  from  Spain;  for 
then  it  will  be  sure  to  be  long  a-coming. 

You  had  better  take  for  business  a  man  some- 
what absurd,  than  overformaL 

Those  who  want  friends  to  whom  to  open  their 
griefs,  are  cannibals  of  their  own  hearts. 

Number  itself  importeth  not  much  in  armies, 
where  the  people  are  of  weak  courage ;  for  (as 
Virgil  says)  it  never  troubles  a  wolf  how  many 
the  sheep  be. 

Let  states,  that  aim  at  greatness,  take  heed 
bow  their  nobility  and  gentry  multiply  too  fast. 


6RNAMEXTA  kATlONALiA.  42$ 

In  coppice  woods,  if  you  leave  your  staddles  too 
thick,  you  shall  never  have  clean  underwood,  but 
shrubs  and  bushes. 

A  civil  war  is  like  the  heat  of  a  fever ;  but 
a  foreign  war  is  like  the  heat  of  exercise,  and 
serveth  to  keep  the  body  in  health. 

Suspicions  among  thoughts  are  like  bats 
among  birds,  they  ever  fly  by  twilight. 

Base  natures,  if  they  find  themselves  once 
suspected,  will  never  be  true. 

Men  ought  to  find  the  difference  between  salt- 
ness  and  bitterness.  Certainly  he  that  hath  a 
satirical  vein,  as  he  maketh  others  afraid  of  his 
wit,  so  he  had  need  be  afraid  of  others'  memory. 

Discretion  in  speech  is  more  than  eloquence. 

Men  seem  neither  well  to  understand  their 
riches,  nor  their  strength  ;  of  the  former  they 
believe  greater  things  than  they  should,  and  of 
the  latter  much  less.  And  from  hence  fatal 
pillars  have  bounded  the  progress  of  learning. 

Riches  are  the  baggage  of  virtue ;  they  cannot 
be  spared  nor  left  behind,  but  they  hinder  the 
march. 

Great  riches  have  sold  more  men  than  ever 
they  have  bought  out. 

He  that  defers  his  charity  till  he  is  dead,  is  (if 
a  man  weighs  it  rightly)  rather  liberal  of  another 
man's  than  of  his  own. 


424  ORNAMENTA  RATIONALIA. 

Ambition  is  like  choler ;  if  he  can  move,  it 
makes  men  active ;  if  it  be  stopped,  it  becomes 
a  dust,  and  makes  men  melancholy. 

To  take  a  soldier  without  ambition,  is  to  pull 
off  his  spurs. 

Some  ambitious  men  seem  as  screens  to 
princes  in  matters  of  danger  and  envy.  For  no 
man  will  take  such  parts,  except  he  be  like  the 
seel'd  dove,  that  mounts  and  mounts,  because  lie 
cannot  see  about  him. 

Princes  and  states  should  choose  such  ministers 
as  are  more  sensible  of  duty  than  rising ;  and 
should  discern  a  busy  nature  from  a  willing  mind. 

A  man's  nature  runs  either  to  herbs  or  weeds ; 
therefore  let  him  seasonably  water  the  one,  and 
destroy  the  other. 

If  a  man  look  sharp  and  attentively,  he  shall 
see  fortune ;  for  though  she  be  blind,  she  is  not 
invisible. 

Usury  bringeth  the  treasure  of  the  realm  or 
state  into  a  few  hands ;  for  the  usurer  being  at 
certainties,  and  the  others  at  uncertainties ;  at 
the  end  of  the  game  most  of  the  money  will  be 
in  the  box. 

Beauty  is  best  in  a  body  that  hath  rather  dig- 
nity of  presence,  than  beauty  of  aspect.  The 
beautiful  prove  accomplished,  but  not  of  great 
spirit ;  and  study,  for  the  most  part,  rather  be* 
havior  than  virtue. 


ORNAMENTA  RATTOKALIA.        425 

The  best  part  of  beauty,  is  that  which  a  picture 
rannot  express. 

He  who  builds  a  fair  house  upon  an  ill  seat, 
commits  himself  to  prison. 

If  you  would  work  on  any  man,  you  must 
either  know  his  nature  and  fashions,  and  so  lead 
him ;  or  his  ends,  and  so  persuade  him ;  or  hi; 
weaknesses  and  disadvantages,  and  so  awe  him  ; 
or  those  that  have  interest  in  him,  and  so  govern 
him. 

Costly  followers  (among  whom  we  may  reckon 
those  who  are  importunate  in  suits)  are  not  to  be 
liked ;  lest  while  a  man  maketh  his  train  longer, 
he  maketh  his  wings  shorter. 

Fame  is  like  a  river,  that  beareth  up  things 
light  and  swollen,  and  drowns  things  weighty 
and  solid. 

Seneca  saith  well,  that  anger  is  like  rain,  that 
breaks  itself  upon  that  it  falls. 

Excusations,  cessions,  modesty  itself  well 
governed,  are  but  arts  of  ostentation. 

High  treason  is  not  written  in  ice ;  that  when 
the  body  relenteth,  the  impression  should  g£ 
away. 

The  best  governments  are  always  subject  to  be 
like  the  fairest  crystals,  when  every  icicle  or 
grain  is  se^n,  which  in  a  fouler  stone  is  never 
perceived. 


43d  ftHMUttaVlW  RATION  ALT 

In  great  places  ask  counsel  of  both  times ;  o£ 
the  ancient  time  what  is  best,  and  of  the  latter 
time  what  is  fittest. 

The  virtue  of  prosperity  is  temperance,  of  ad- 
vt-rsi'y  fortitude,  which  in  morals  is  the  more 
heroic.il  virtue.  Prosperity  is  the  blessing  of  the 
Old  Testament,  adversity  the  blessing  of  the  New, 
wnich  carneth  the  greater  benediction  and  the 
sle*"-~  revelation  of  God's  favor- 


RNHEGIO' 


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